MEDITATIONS
ON THE
MrSTEEDES OF OUR HOLY FAITH;
TOGETHER WITH
A TREATISE ON MENTAL PRAYER.
BY THE YEN. FATHER LOUIS DE PONTE, S. J.
BEING THE
TRANSLATION FROM THE ORIGINAL SPANISH BY JOHN HKIGHAM.
REVISED AND CORRECTED.
TO WHICH AKE ADDED
THE KEY. F. C. BOKG-O'S
MEDITATIONS ON THE SACRED HEART,
TRANSLATED FROM THE ITALIAN.
IN SIX VOLS. — VOL. V.
Inpriurnnt.
LONDON:
RICHARDSON & SON, 26, PATERNOSTER ROW;
9, CAPEL STREET, DUBLIN ; AND DERBY.
JIDCCCLXIV.
DEC -4 1954
TABLE OF CONTENTS OF VOL. V.
PART V. — A.— INTRODUCTION. -On union with Almighty God, which is
the end of the Unitive Way .. .. .. .. i
(I)— Meditations on our Lord's Resurrection, and the various appearances
made by Him until His Ascension.
MEDITATION I. — On tlie glorious descent of Christ to Limbo, to fetch
thence the souls of the just, and on the glory He
gave them .. .. .. .. .. 9
,, If. — On the Resurrection of Christ .. .. .. 31
„ III. — On the appearance of Christ to His B. Mother, and
the manner in which angels manifested the Resur
rection to the women .. .. .. .. 31
„ IV.— On the appearance to M try Magdalen .. .. 39
„ V. — On the appearance made to other devout women
and to Mary Magdalen . . . . . . 54
„ VI. — On the appearance to St. Peter, and on the things
which happened previously to it .. .. 58
„ VII. — On the appearance made to the two disciples that
went to Emmaus .. . .. .. 65
„ , VIII.— On the appearance which Christ made to His
apostles on the day of His Resurrection .. .. 77
„ IX.— On Christ's giving to His apostles the Holy Ghost,
and the power to remit sins .. .. .. 85
„ X.— On the appearance made t<» the apostles, St. Thomas
being present, on the eighth day after the Resur
rection .. .. .. .. .. 93
„ XL— On the causes why our Lord, being risen again,
retained in His glorious body the sacred wounds in
His feet, hands, and side .. .. .. 93
„ XII.— On the appearance made to the seven disciples as
they fished in the sea of Tiberias .. .. 104
„ XIII.— On Christ's institution in this appearance of St.
Peter as the universal pastor of His Church, and
His delivery to him of admirable instructions of
perfection .. .. .. .. .. uz
VI CONTENTS.
PAGE
MEDITATION XIV.— On the appearance made to all the disciples on the
mountain of Galilee, and on the things He com
manded them, and promised to them. .. .. 121
„ XV. — On another promise which Christ made to His
disciples, to remain with them to the consumma
tion of the world .. .. .. .. 130
„ XVI.— On the divers appearances which Christ made to His
disciples during the forty days He remained with
them, and on the manner in which He visited souls
spiritually, figured by those appearances .. 135
„ XVII.— On the appearance of Christ to His apostles on the
day of His Ascension . . . . . . . . 143
(2) —Meditations on our Lord's Ascension into Heaven, and the conduct of
the apostles and disciples from the time of His
departure until the coming of the Holy Ghost.
MEDITATION XVIII.— On the Ascension of Christ .. .. .. 150
„ XIX.— On Christ's entry into the Empyreal Heaven, and
on His sitting upon the right hand of His Father 159
,, XX. — On the recollection and prayer of the Apostles from
the Ascension until the coming of the Holy Ghost 167
„ XXI.— On the election of St. Mathtas to the apostleship,
which was performed during this time .. .. 175
(3)— Meditations on the coming of the Holy Ghost, and His gifts.
„ XXII.— On. the great benefit which Almighty God did to
the world in giving the Holy Ghost, and the motives
and ends for which He gave Him ,. .. 183
„ XXIII. — On the manner in which the Holy Ghost came upon
the disciples on the day of Pentecost ., 193
„ XXIV.— On the wonderful works which the Holy Ghost
wrought by the apostles on the day of Pentecost 211
„ XXV.— On the most excellent manner of life which the
Holy Ghost inspired into the first Christians .. 218
„ XXVI.— On the most excellent perfections which the Holy
Ghost communicates by means of His inspirations,
and on the properties included in them .. 225
„ XXVII. — On the seven gifcs which the Holy Ghost commu
nicates to the just, that they may suffer themselves
to ;be governed by His inspirations, and obtain
great sanctity .. .. .. .. 236
(4) —Meditations on some of the first principal events in the history of the
Church.
„ XXVIII.— On the plenitude of the Holy Ghost, which was
given to St. Stephen, and Christ's appearance to
him in his martyrdom .. .. .. 247
„ XXIX.— On the appearance of Christ to Saul, and his won
derful conversion .. .. .. .. 260
„ XXX.— On that which happened to Saul in those three
days after this appearance ; and on the fulness of
the Holy Ghost which was given to him .. 275
CONTENTS. Vll
PAGE
MEDITATION XXXI. — On the life and heroic virtues of the apostle St.
Paul after his conversion, in which is placed a sum
of supreme Evangelical perfection .. .. 289
„ XXXII.— On the vocation of Cornelius the Centurion ; and
on the revelation which St Peter had concerning
the conversion of the Gentiles .. .. .. 310
(5) — Meditations on the life and Assumption of our Lady — her blessed
ness and virtues— devotion to her, and on the hap
piness of the Blessed in heaven.
„ XXXIII.— On the admirable exercises of virtue in which the
Blessed Virgin, our Lady, exercised herself after
the coming of the Holy Ghost .. .. .. 321
„ XXXIV.-On the glorious death of the Blessed Virgin .. 335
„ XXXV.— On tho Assumption of the Blessed Virgin as regards
her soul, above all the choirs of angels ; and of her
essential glory and Coronation .. .. .. 343
„ XXXVI. —On the Assumption of the Blessed Virgin, as
regards her body, and on the place which she holds
in the Empyreal heaven .. .. .. 354
., XXXVII.— On the heroic humility of the Blessed Virgin, for
which she was exalted above all the choirs of
angels . .. .. .. .. 359
„ XXXVIII. — On devotion towards the Blessed Virgin, and on
the good accruing to us thereby, and the way in
which it is to be manifested .. .. .. 370
To which are added the different manners of saying
the Rosary of the Blessed Virgin with spirit and
devotion .. .. .. .. .. 375
i. Manner; by meditating the words of the
"Hail Mary." .. .. ., .-377
ii. Manner; by meditating the fifteen mysteries. 379
iii. Manner; by meditating the virtues of our
Lord. .. .. .. .. ..383
„ XXXIX.— On the lives of the Saints, and on their blessed
deaths and reward .. .. .. .. 384
IIL-FOR THE PERFECT IN THE UNITIYE WAY.
(A.)— MEDITATIONS ON THE MYSTERIES
OF CHRIST OUR LORD GLORIFIED.
HIS EESUERECTION, APPEARANCES, AND ASCENSION,
UNTIL THE COMING OF THE HOLY GHOST, AND PUB
LICATION OF THE GOSPEL.
THE INTKODUCTION — ON UNION WITH ALMIGHTY COD, WHICH IS THE END
OP THE UNITIVE WAY.
1. The meditations, which belong to those who have enter
ed upon the way we call unitive, have for their end that
union with God our Lord, of which the apostle St. Paul says,
— " He who is joined to the Lord is one spirit."(l) And,
although this union belongs peculiarly to the perfect, yet
all ought to aspire to, and exercise themselves in it, even
those that are but new beginners. — For the better under
standing of this, I presuppose that this union comprehends
three particular acts.
i. The first is, tlie union of the understanding, the office
of which is to carry God within itself, and lodge Him in
the memory, thinking of Him, and knowing Him with a
true, proper, entire, and perfect knowledge, so as to be
come an image and lively portraiture of God Himself, into
whom it is transformed according to that of the apostle :
" We all, beholding," as in a glass, " the glory of the Lord,
with open face," not veiled like that of Moses, " are trans-
(1) 1 Cor. vi. 17.
Vol. V.-i.
2 THE INTRODUCTION.
formed into the same image from glory unto glory, as by the
Spirit of the Lord."(2) In these words the apostle St.
Paul teaches us, that the meditation and contemplation of
the glorious things of Almighty God has no other aim
than to produce a knowledge and lively image of them in
us, that whatever God has glorious in Himself we may
have the same in ourselves by knowledge, endeavouring
to have it daily more distinct and clear.
ii. From this knowledge proceeds a second act of union,
the union of the will, which is carried out of itself with
great violence, to embrace that good which it has dis
covered by the understanding, loving it, delighting in it,
and desiring, with the greatest possible eagerness, to enjoy
it. This union is set forth in that first and highest com
mandment of love, — " Thou shalt love the Lord thy God
with thy whole heart, and with thy whole soul, and with
thy whole strength. ''(3) In these words we are enjoined
a love so perfect and excellent as to draw after it all our
affections and desires, and transfer them to Almighty God
•with the greatest and most uninterrupted intensity possible.
The affections which spring from this union and in which
those ought to exercise themselves, who aim at it by means
of these meditations, are the following, — admiration of the
majesty of Almighty God, of His perfections, and of His
wonderful works ; — joy that He is what He is, and that
He has in Him so many excellencies, and does so many
glorious things ; — praise and thanksgiving for the gifts
which proceed from Him ; an inward desire to see and pos
sess Him, and to be always united to Him ; — very ardent
desires also to honour and obey Him, and with a determi
nation to please Him in all things, and that all men may
know, love, and serve Him ; — a fervent zeal for His glory
and for the salvation of souls, accompanied by a great sor-
(2) 2 Cor. iii. 18. (3) Deut. yi. 5 j Luc. x. 27.
ON THE TJNITIVE WAY. 3
row for the offences which are committed against Him ; —
confidence in His bounty and providence ; fear of His jus
tice — not that servile and abject fear, " which perfect cha
rity casteth out," (4) — but that filial and reverential fear
which dreads to be separated from Almighty God, or to do
anything that may offend Him, even in a matter of very
small importance ; — and to this affection must be united
that sorrow for sins which proceeds from pure love, for, as
we have already said, the higher degree of sanctity always
exercises the acts of the lower, although in a more perfect
manner.
iii. From this union results a third, — the union of simili
tude, consisting in imitation of life and manners, grounded
on a perfect conformity with the divine will, and readiness
to will, or not to will that which Almighty God wills or
does not will, in all circumstances, as well adverse as pros
perous. Hence proceeds- the continual exercise of all vir
tues belonging to the perfection of a Christian life, and
thus that highest degree is attained to which Christ our
Lord exhorted us, when He said, — " Be you, therefore, per
fect, as also your heavenly Father is perfect ;''(5) tliat is,
in other words, be ye pure, charitable, merciful, prudent,
just, temperate, and holy as is your Father who is in
heaven. And in this sense is perfectly accomplished that
which the apostle said ; — " We, beholding the glory of
the Lord with open face, are transformed into the same
image, "(6) for. by receiving the glorious virtues of God
Himself into our souls, we are made like to His glorious
divinity, and pass from one brightness to another bright
ness ; from the brightness of knowledge to the brightness of
affection, and from this brightness to the brightness of
(4) 1 Joan. iv. 18. (5) Matt. v. 48.
(G) 2 Cor. iii. 18.
4 THE INTRODUCTION.
virtues, ascending from one virtue to another until we
clearly see the God of gods in His mountain of Sion.(7)
2. From what has been said it follows that the con
templative life, when perfect, embraces these three sorts of
union which are linked together in such a brotherly man
ner, that the one greatly helps and advances the other. (8)
For the knowledge of Almighty God leads to the love of
Him, and this to the imitation of His virtues ; and this
love and imitation bring the understanding to a wonderful
.perfection. For, as masters of the spiritual life commonly
say, there are two means of knowing Almighty God. —
1. One, the speculative, which proceeds from the natural
light of our understanding, when it is enlightened by the
holy light of faith, and ascends by reasoning and medita
tion to contemplate the glory and excellency of Almighty
God, in the things which it beholds in creation, or which
are revealed in Holy Scripture, which are, as it were, two
mirrors or looking-glasses for discerning God in this life ; —
the other, the practical, experimental, which proceeds from
that most excellent gift of the Holy Ghost, called wisdom,
or, as the word "sapientia'' implies, a knowledge of God by
taste. This, as was suggested in the introduction to the
fourth part, is grounded on the wonderful sense of the
charity and love of God which we experience in our souls
by heavenly illuminations and sweet affections. (9) Of
this knowledge, David said, " O taste and see that the Lord
is sweet."(10) as if he had said, prove by experience the
sweetness of Almighty God, and His wonderful operations,
for by this means you will be able to see Him, so far as
is possible in this life. And the apostle exhorts us to be
(7) Ps. Ixxxiii. 8. (8) S. Th. ii. 2, q. clxxxvi. art. 1.
.(9) S. Dionys. de Divin. Ttfom. c. 2. S. Bon. de 7. Itin. „ Itin. 6.
'Gers. 3, p. Tract de Mist, Tlieol. S. Ber. ser. 23 et 24, in Cant. S. Th. .
2, 2, q. xlv. art. 3, etc.
(10) Ps. xxxiii. 9.
ON THE UNITIVE WAY. 5
"rooted and founded in charity,"(ll) and to devote our
selves to the sweet practice of it, that so we may " com
prehend," — that is, palpably touch and feel by experience,
the greatness of God, the breadth of His charity, the length
of His eternity, the height of His divine being, and the
depth of His wisdom, and also know the excessive charity
of Jesus Christ, which far " surpasses all knowledge" that
the human understanding can attain to. And by virtue
of this sublime and sovereign knowledge, we shall be " filled
unto all the fulness" of Almighty God, and transformed
unto Him by a perfect union ; for as the Wise man speak
ing to God, says, " To know Thee, is perfect justice ; and
to know justice and Thy power, is the root of immor-
tality,''(12) — for immortal and eternal life proceeds, as has
been said, from the knowledge of the eternal God, the love
of Him, and imitation of His holy virtues ; so that, as St.
John says, " he that loveth not, knoweth not God, for
God is charity, ''(13) and uncreated charity can only be
known by experiencing within ourselves the acts and affec
tions of created charity, just as the sweetness and strength-
of wine and honey are never well known, unless they have
been tried and tasted. (14) And thus St. Thomas teaches,
that it is lawful to desire to know God in this manner, and
to prove His bounty, and His " good," " acceptable," and
" perfect will, "(15) in order not to err a jot from it.
3. From what has been said, we may easily understand
the principal end of these fifth and sixth parts, which are
directed towards the first knowledge of Almighty God,
that from that we may proceed to the second, and enjoy
union with His infinite goodness and will, in the manner
(11) Ephes. iii. 17. (12) Sap. xv. 3.
(13) 1 Joan. iv. 8.
(14) Cass. col. 12 c. 13. S. Th. 2, 2, q. xcvii. art. 2, ad 3.
(15) Horn. xii. 2.
U THE INTRODUCTION.
already described. And although it is true that this con
templation and union have for their principal end the
divinity and perfections of Almighty God, with whom we
are thus made one spirit, (16) yet they also have respect to
the humanity of the same God Incarnate, and His glorious
works and virtues, in which the divine perfections shine most
brightly ; for, as the same Lord says, '* life everlasting" con
sists in this, not only " that they may know Thee the only
true God,'' but also, " Jesus Christ whom Thou hast sent,"
(17) the Saviour of the world. And those who would exclude
from contemplation the mysteries of His sacred Humanity
will be themselves excluded from, enjoying the blessings
and delights of the life eternal', for He Himself has said,
u I am the door, by me, if any man enter in, he shall be
saved ; and he shall go in and go out, and shall find pas
tures ;"(18) that is, — I in my human nature am the door,
by which to enter to Almighty God ; if any man enter by
me, believing with a lively faith in me, and in my Father,
he shall obtain health and everlasting life — he shall go in
and shall go out, proceeding from the consideration of the
mysteries of my humanity, to the sublime secrets of my
Divinity, and from these he shall return again to those,
and shall find in all the spiritual pasture of devotion for
his soul.
4. Now, the life of Christ our Lord comprehends two
parts ; — one mortal and passible, of which we have been
treating in the preceding meditations ; the other immortal
and impassible, which commenced upon the glorious resur
rection, and which He still leads, in which the glorious
perfections of His divinity shine most conspicuously, " for
although,'' as the apostle says, " He was crucified through
weakness, yet He lives by the power of God;" (19) and
' (16) S. Th. 2/2, q. clxxx. art. 4.
(17) Joan. xvii. 3» (18) Joan. x. 9. (19) 2 Cor. xiii. 4.
ON THE UNITIVE WAY. 7
hence it is, that the meditations on the glorious life of
Christ our Lord, which are the subject of this fifth part,
belong principally to the perfect, who have already passed
through the previous ones. It is in their name that the
same apostle speaks, when he says, " We have known
Christ according to the flesh, but now we know Him so
no longer," (20) that is, as St. Thomas explains it, (21)
although we have hitherto known Christ clothed with
mortal flesh, and subject to the miseries of our mor
tal body, and loved Him with a love mixed with
some carnal affection, yet now we no longer know Him,
or love Him in this manner, but contemplate Him clothed
in flesh wholly immortal and glorious, and love Him with
a pure love, free from all taint of flesh and blood, as we
shall find in the use of the following meditations.
(20) 2 Cor. v. 16. (21) Lect. 4.
I.-MEDITATIONS ON OUR LORD'S RESURREC
TION, AND THE VARIOUS APPEARANCES
MADE BY HIM UNTIL HIS ASCENSION.
MEDITATION I.
OF THE GLORIOUS DESCENT OP CHRIST OUR LORD TO LIMBO, TO FETCH
THENCE THE SOULS OF THE JUST, AND OF THE GLORY HE GAVE THEM.
POINT I.
• 1. FOB the foundation of this meditation we must con
sider : i. What Limbo is. — ii. What persons are detained
there. — iii. Mow they were until the death of Christ our
Lord.
i. Limbo is a certain place under the earth, and is there
fore called Hell, as when we say that Christ our Lord
descended into Hell; and it is likewise described as "the
pit wherein is no water.'' (1) and a prison of captives, —
dark, and secured with " gates of brass," and " bars of
iron," so strong, that no power, either of man or angels
was sufficient to break them, or to bring out thence any
one that had once been shut up there.
ii. In this Limbo, the souls of all the just, however per
fect and holy, were shut up and imprisoned, because on
account of Adam^s sins, none could enter heaven until
Christ had died for all. Here, therefore, were Adam him
self, and Eve, Abel his son, Noah, and Abraham, with the
other holy patriarchs. Moses and David with the other
prophets, the souls of the great Eaptist and St. Joseph, and
all the just who died before the Passion of Christ.
(1) Zach. ix. 11. Isa. xlv. 2. j
10 MEDITATION I.
iii. Their continual occupation was, to sigh for the com
ing of the Messiah, to set them at liberty and impart to
them the clear vision of Almighty God, Each one of
them repeated, with longing desire, the prayer that David
was wont to offer in his lifetime : " Show us, O Lord, Thy
mercy, and grant us Thy salvation." "Stir up Thy might,
and come to save jis." " As the hart panteth after the
fountains of waters, so my soul panteth after Thee, O
God. My soul hath thirsted after the strong-living God,
when shall I come and appear before the face of God ? '*
And that of Isaiah, — " O that Thou wouldst rend the
heavens and wouldst come down ; the mountains at Thy
presence would melt away.'* " Drop down dew, ye hea
vens, from above, and let the clouds rain the just ; be the
earth opened, and bud forth a Saviour."(2) The other saints
burnt with like desires, and sighing without ceasing,
looked forward to the blessed day of their redemption, not
without some sorrow, because, as the Wise man says,
" Hope that is deferred, afflicteth the soul ;" (3) and when
the fulfilment of the desire approaches, the soul rejoices.
All those holy prisoners then greatly rejoiced when the
soul of the great Baptist entered among them, to discharge
there the office of precursor, which he had discharged in
the world, and said, '• Rejoice, and lift up your heads, be
cause your redemption is at hand. "(4)
2. From this consideration, I will endeavour to draw
forth similar affections, I will imagine my soul a prisoner
and captive in this body, as in a limbo and prison of dark
ness, where she sighs and longs for Christ our Lord to
come and deliver her, and lead her with Him, saying with
St. Paul, — " I desire to be dissolved and to be with Christ ;"
(2) Ps. Ixxxiv. 8. Ps. Ixxix. 3. Ps. xli. 1. lea, Ixiy. 1. Isa. xlv. 8.
(3) Prov. xiii. 12. (4) Luc. xxi. 28.
DESCENT OF CHRIST OUR LORD TO LIMBO. 11
(5) and again, groaning out with Him, — " Unhappy
man that I am, who shall deliver me from the body of this
death !" (6) and with David, " Bring my soul out of pri
son, that I may praise Thy name/' These and other such
affections are very proper for perfect men, who have begun
to taste the sweetness of union with God, and finding
His absence heavy and grievous to be borne, say with
David, — " My tears have been my bread day and night,
whilst it is said to me daily, Where is thy God ?" (7)
POINT II.
As soon as Christ our Lord had given up the ghost upon
the cross, leaving there His body united to the divinity,
His most holy soul united also to the same divinity, (8)
descended into Limbo to deliver the souls of the just there
detained. In this the Word Incarnate discharged the same
virtues as He had manifested at His entrance into the world,
to show us that even after His death, He was not unmind
ful of them. We have good reason to meditate on these
virtues, in order to inflame ourselves with the love of our
Lord, and especially on the two following:
1. The first virtue was His boundless goodness and cJia-
rity, which moved Him to come in person to deliver these
souls from prison. As He came in person to save the world ^
though He might have done it by other means, so although
He might have delivered these souls from Limbo with a
single word, as He raised Lafcarus from the grave, by
merely saying, "Lazarus, come forth;" or might have
sent angels to bring them to His presence, yet would He
do none of these, but willed that His own soul should
descend really and truly to Limbo, to show the love which
He bore them, and the great esteem in which He held
(5) Phil. i. 23. o Rom. vii. 24. (G) Ps. cxli. 8. (7) Ps. xli. 4. ,
(8) S. Th. 3, p. q. lii. in Symb. descendit ad inferos.
12 MEDITATION I.
them, and what satisfaction He took in the services which
they had done Him, and to apply to them by His presence
the fruit of His death and Passion, according to those
words of the prophet: — " Thou also, by the blood of Thy
testament, hast sent forth thy prisoners out of. the pit
wherein is no water." (9)
Colloquy. — 0 everlasting Lover of souls, how art
Thou inebriated with love of them ! Thou canst not
be a moment without them ! No sooner hadst Thou
ceased to live with men than Thou didst ordain Thy
soul to live with these souls, and remain among them,
doing them the same good as before Thy death Thou
hadst done to men. Come, Lord, and visit my soul,
join Thyself to it, and so inebriate it with this Thy
love, that it may never be separated from Thee, nor
ever desire anything else than for ever to be united
to Thee. Amen.
2. The second virtue was His most profound humility,
•which He vouchsafed to exercise by descending not only to
this miserable earth, but even to the lowest parts of it, and
to that which was a prison and place of punishment for sin,
and by remaining there for some hours, not indeed as a
captive, but as a deliverer of the captives ; that by this
humiliation to the lowest depths of the earth, He might
merit exaltation to the highest heaven, according to what
tli2 apostle said, — " That He ascended, what is it, but be
cause He also descended first into the lowest parts of tho
earth." (10)
Colloquy. — 0 humble Lord, who after gaining Thy
victory, art pleased to mingle so many tokens of hu
mility with Thy enjoyment of it : grant me grace to
humble myself, and descend even to the lowest place,
and continue to sit there, for well I know, that accord -
(9) Zach. is. 11. (10) Ephes. iv. 9.
DESCENT OF CHBIST DUE LORD TO LIMBO. 13
ing to the measure in which I humhle myself on earth,
I shall be exalted by Thee in heaven. (11)
POINT III.
1. Although the entrance of Christ our Lord into Limbo
took place in a moment, and without any resistance what
ever, yet we may consider, after what manner, and with
what great majesty He entered it.
i. We may imagine how His holy soul descended accom-
panied by many angels, His servants and attendants, who
repeated those words of the Psalm, (which, however, as we
shall hereafter see, are to be understood primarily of Christ's
entrance into heaven,) " Lift up your gates, ye princes,
and be ye lifted up, O eternal gates, and the King of glory
shall enter in ;'' and on the princes of darkness demanding
''Who is this King of glory?" they answered, — "The
Lord, who is strong and mighty ; the Lord, mighty in bat
tle." (12)
Colloquy. — 0 glorious King, I rejoice that Thy
glory and might are proclaimed by angels, and pub
lished amongst devils, that they may know Thee, and
come and prostrate themselves at Thy feet. 0 most
strong and mighty King, what new kind of valour is
this, and how great is Thy power, dying in the battle,
to depart with victory, killing death itself, and van
quishing its author.
ii. The princes of darkness feigned themselves deaf to this
first demand of the angels, and when it was repeated a
second time, they asked the same question as before, to
which the angels answered : " The Lord of virtues in the
King of glory ^ O King of glory, how justly does the
name of Lord of "virtues" belong to Thee, Thou art
indeed the Lord of charity, of humility, of obedience, of
(11) Luc. xiv. 11. (12) Ps. xxiii. 7.
14 MEDITATION I.
patience, and of the other heavenly virtues, all which
Thou gainedst for us in the battle of Thy Passion, and dost
divide as spoils among Thine elect. Thou art also the
Lord of " virtues," because from Thee proceed all holy,
strong, and glorious works, by which Thou displayest the
glory of Thy kingdom, and also makest Thy subjects glo
rious. Thou art the Lord of heavenly virtues, since to Thy
dominion, the powers, dominations, and the whole army of
the court of heaven are all subject, and in Thy presence they
all tremble, and prostrate themselves, adoring Thee as
their God, their King, and sovereign Lord.
Colloquy. — 0 Lord of " virtues," make me likewise
to partake of them, since Thou hast gained them for
me also. 0 Lord of charity, infuse charity into my
heart, that it may he wholly melted in Thy burning
love. 0 God of humility, root humility very deeply
into my soul, that I may find grace and favour in
Thine eyes. Amen.
2. I will consider further the omnipotence of this glo
rious King, who by virtue of His blood, 'destroyed and
broke in pieces the bolts and gates of hell, penetrated
without resistance to the lowest depths of the earth, even
as deep as hell, to draw from thence those who were held
captives, and to unloose their chains. This consideration
should make me rejoice, and say with David, — " Let the
mercies of the Lord give glory to Him and His wonderful
works to the children of men...Becaase He has broken the
gates of brass, and burst the iron bars."*' (13) The gates of
brass are my sins, which hinder the entrance of Almighty
God into my soul. The barriers of iron are the impedi
ments set by the devil and the flesh, to hinder those gates
from being opened by God. The strong chains are the
(13) Ps. cvi. 3, 16.
DESCENT OF CHRIST OUR LORD TO LIMBO. 15
strong passions by which I am held fast, so that I cannot
do the good that I desire.
Colloquy. — Let all Thy mercies, 0 my Saviour,
give glory to Thee, and let all the world bless Thee
for the " wonderful works" which Thou dost "to the
children of men/' who by Thine omnipotence breakest
all the gates, bars, and chains of iron, that Thou may-
est enter into our souls, and set them at perfect
liberty. Break all these in pieces within me, 0 Lord,
and vouchsafe to enter into my soul, that I may glo
rify Thee, and sing of Thy mercy, world without end.
Amen.
POINT IV.
The most holy soul of Christ our Lord, entering into
Limbo, illuminated with a heavenly light all those dark
regions, and thus the divine wisdom Incarnate, accom
plished that which He had promised :— " / will penetrate to
all the lower parts of the earth, and will behold all that sleep
and will enlighten all that hope in the Lord?1 (14) And in
an instant He poured into all these souls which were there
awaiting Him, a certain ray of glory, by which they
beheld the divine essence, and the majesty of their de
liverer, so that all of them were glorified ; Limbo was
being converted into a heaven, and that prison of captives
into a paradise of the blessed.
1. And here we must consider, first, the unspeakable
joy of those holy souh, on account of that sudden and won
derful change in their state, by which they passed at once
to the clear vision of Almighty God which constitutes
that supreme blessedness which they now enjoy. Oh how
fully and abundantly satisfied did they remain, and how
•well rewarded did they reckon themselves for all their
past labours I Oh how grateful did they show themselves-
(14) Ecclus. xxlv, 45.
16 MEDITATION I.
to Him, who had purchased them, so great a good, at so
great a cost to Himself! All adored Him, all praised
Him, all congratulated Him on this His victory. We may
likewise imagine that they came by choirs to acknowledge
Him, as is usually done when a new king enters upon his
reign. — i. The first was the choir of Patriarchs, with all
their sons, the true heirs of their faith and sanctity ; all of
whom adored Him, and acknowledged Him as their su
preme Patriarch, and " the Father of the world to come,"
professing themselves His sons, and praising Him for the
heavenly inheritance which He had given them. — ii. Next
followed the second choir of Prophets, who acknowledged
Him as the head Prophet, and thanked Him for having
entirely accomplished all the prophecies and promises,
•which He had made and delivered by them. — iii. After
these came the third choir of Priests and Levites, adoring
Him as High Priest over all land, thanking Him for the
sacrifice which He had offered on the cross, to deliver all
from their sins. — iv. After these followed the fourth choir
of holy captains, judges, and kings, with the rest of the
elect people of Almighty God, adoring Him as supreme
King of heaven and earth, and congratulating Him upon
the victory He had gained over the princes of darkness, and
upon having vanquished the pride of him that called him
self, "king over all the children of pride." — v. The fifth
choir was that of illustrious Martyrs, from Abel to the
innocent infants who were put to death by command of
Herod, all of whom adored Him, acknowledged Him as the
glorious King of Martyrs, and thanked Him for that noble
martyrdom which He had suffered upon the cross.
All these five choirs took for their captain and standard-
bearer, the glorious, prophet, martyr, and precursor of
Christ, St. John the Baptist, and all with one voice and
heavenly harmony, sung that divine Canticle of the Apoca-
DESCENT OF CHRIST OUR LORD TO LIMBO. 17
Ijpse : — "The lamb that was slain is worthy to receive power,
and divinity, and wisdom, and strength, and honour, and
glory, and benediction." " Thou art worthy, 0 Lord, to
open" these internal gates, " because Thou wast slain, and
hast redeemed us to God in Thy blood, out of every tribe, and
tongue, and people, and nation, and hast made us to our
God, a Jcingdom and priests, and we shall reign on the
earth." (15) And then taking off the crowns of glory
which they had on their heads, and confessing that they
did not belong to them, but to this Divine Lamb, they
cast them before His holy feet, saying: — " Thou art worthy >
0 Lord, our God, to receive glory, and honour, and power,
because Thou hast created all things, and for Thy ivill they
were, and have been created.1' (16) Thou hast redeemed
us, and hast gained these crowns for us ; therefore as they
are Thine, to Thee be all the glory, world without end.
Amen.
With each of these five choirs ought I to join in prais
ing Christ our Lord, as Patriarch, — Prophet, — Priest, —
King, — and Martyr, incomparably excelling all others.
2. Hence will I ascend to consider the boundless love
which Jesus Christ our Lord felt at the sight of such a
multitude of souls, redeemed with His precious blood. Oh
how greatly did He rejoice that He had come into the
world to redeem them ! Oh how well-spent did He account
the labours of His Passion, wiien He beheld the glorious
fruits which He gathered from them ! There He saw
fulfilled that promise of the eternal Father: — " Because His
soul hath laboured He shall see, and be filled... Therefore
will I distribute to film very many, and He shall divide the
S2)oils of the strong, because He hath delivered His soul unto
death, and was reputed with the wicked." (17.)
(15) Apoc. v. 9.— 12. (16) Ibid. iv. 11.
(17) Isa. liii. 11.
Vol. V.-3.
18 MEDITATION I.
Colloquy. — 0 most sweet Eedeemer, I rejoice with
Thee for the joy and satisfaction which Thou receivest
in recompense for the sorrow and anguish which Thou
hast endured. Well do these five choirs of saints
answer to the five wounds, by which Thou hast re
deemed them from the bondage of the Devil ; it is
just and right that Thou shouldest rejoice in so great
a multitude of sons, as Thy Eternal Father hath be
stowed upon Thee. I give Thee thanks, for the di
vision of the spoils, which Thou hast made amongst
them, imparting to every one a recompense propor
tionable to his labours. Bestow, dear Lord, some
part of these spoils on me also, that I may serve Thee
as the blessed saints served Thee, and may come to
enjoy that happy recompense which they have ob
tained. Amen.
3. Lastly, From all this I will draw a very great confi
dence in Almighty God, so as never to be weary of hoping
in Him, nor anxious if He tarry and delay ; for there is no
period of time which will not at length come, and in a
moment, when unlocked for, He can infuse such a joy, as
abundantly to recompense the labours of many years.
POINT V.
Christ our Lord remained in Limbo all the time that
His body remained in the sepulchre, that is to say, some
thirty-six or forty hours, exercising in that prison His
humility and charity, and giving rewards to the just, in
that very abode which had been the scene of their afflic
tion. (18) Meanwhile He ceased not to perform there very
wonderful works, with which to increase the joy and
satisfaction of those holy souls.
1 . In the first place, a few hours after He Himself had
descended to Limbo, the soul of the good thief came thither
(18) S. Th. 3, p. q. lii. art. 4.
DESCENT OF CHRIST OUR LORD TO LIMBO. 19
also, and then it was that our Eedeemer fulfilled the
promise that He had made upon the cross, — " This day tliou
shaft be with me in Paradise;"" for as soon as he came
thither, He placed him in a celestial paradise, that is, He
imparted to him the clear vision of Almighty God, from
which flow all the delights of Paradise. And as Christ our
Lord is wont highly to honour those who honour Him,
He there, in the sight of all the just, vouchsafed to honour
that blessed soul, and recounted to all that holy company
how he had acknowledged Him as their King and God,
in the midst of so many who were insulting and blasphem
ing Him. And then all the just congratulated the good
thief upon the confession which he had made to the honour
of his God, and exceedingly rejoiced with him ; and he on
his part greatly praised his Lord, who had bestowed upon
him so great a reward, for so little and small a service.
Colloquy. — Be glad, 0 my soul, and rejoice in God
thy Saviour, embrace right willingly His holy cross,
since from a cross a thief descended to Paradise, and
was glorified with Christ, because upon it he had con
fessed Christ.
2. Secondly, it is to be believed that during this time,
whilst Christ our Lord was in Limbo, He despoiled purga
tory also, and drew out the souls contained in it, either
accelerating the payment of the debts they owed, or applied
to them some indulgence in virtue of His precious blood,
so newly and freshly shed in His holy Passion. Perchance,
therefore, He despatched some angels to purgatory, who
brought Him first one and then another of those souls.
Oh how exceedingly did these souls rejoice as they were
brought before Him, not only to see themselves freed from
such great pains, but also to behold the glory of their
deliverer, and the delightful companionship into which
20 MEDITATION I.
they were admitted ! and how did those' also who were
there rejoice anew, with those who had newly come to
them, accounting their joy their own, according to the law
of charity.
Colloquy. — 0 most liberal Eedeemer, remember
us also in this our day, who are living in this mortal
life, purge us from our sins, and from the miseries
which we suffer from them : turn our mourning into
joy, purify us from our offences, and remit the penalty
which our sins have deserved. Amen.
3. Lastly, I may consider the rage and fury of the
damned, when they became aware of the entrance of our
Lord into Limbo, and found that He left them to them
selves, and took no notice of them, as not being worthy to
be visited by Him, or comforted with His presence, but
rather deserving confusion, because they would not avail
themselves of the means which He had given them for
obtaining pardon of their sins. In particular I may imagine
the grief and rage of the accursed Judas, and of the im
penitent thief, and how they were filled with a most devil
ish fury against themselves, because they had not profited
by the opportunities which they had had, the one in the
school- of Christ, and the other on the cross. From them
I will take warning to be very careful as to my own man
ner of living, since the blood of Jesus Christ does not
bring out of hell those who have fallen into it through
their own obstinacy, and who, with a perverted free will,
have despised and made light of that same blood.
4. I will likewise ponder the shame and confusion of
proud Lucifer, and the other princes of that darkness,
when they saw themselves vanquished by Christ, and put
in chains by His Almighty power; and the captives,
whom for the space of about five thousand years they
ON THE RESURRECTION OF CHRIST. 21
had kept prisoners, loosed and set free. Oh how great
was their rage, to see themselves prostrate at the feet of
Christ! And how great glory was it to Christ, to see them
placed under His feet ; for then, as the apostle says, (19)
*' He despoiled the principalities and the powers," stripping
them of their power with great authority, and tearing
away their prey like a mighty conqueror, " triumphing over
them in Himself," and openly displaying His justice before
a multitude of angels at this judgment.
Colloquy. — I rejoice, 0 my Saviour, in this Thy
triumph over the princes and potentates of hell, and
that Thou hast with so great valour taken from them
all their spoils, and deprived them of their whole
armour in which they trusted. (20) Triumph, like
wise, dear Lord, over the same enemies in me, giving
me Thy grace to overcome them, and so my victory
will be Thine ; for all who overcome them, overcome
them only by Thee, to whom be honour and glory
world without end. Amen.
MEDITATION II.
ON THE RESURRECTION OF CHRIST.
POINT I.
Tn the morning of the third day after the Passion,
which was Sunday, the soul of Christ our Lord departed
from Limbo, together with those choirs of just souls which
He had in company with Him, and went directly to the
sepulchre in which His body lay en tombed. (1)
i. Here is to be pondered, first, the cause for which
Christ our Lord hastened His Resurrection : for, although
(19) Col. ii. 25. (20) Luc. xi. 22.
(1) S. Th. 3, p. q. liii. et liv.
22 MEDITATION II.
He had said, that, as Jonas was in the whale's belly three
days and three nights, so should " the Son of man be in
the heart of the earth three days and three nights," (2)
yet He abridged that time as far as was possible, without
prejudice to the truth of His word, and contented Him
self with part only, and that a very small part, of the first
and third days, namely, the close of the Friday, and the
first dawn of the Sunday. The cause was, His immense
charity, which moved Him to succour speedily His dis
ciples, who were in the darkness of unbelief, and to make
haste to comfort His afflicted Mother, and all His dear and
beloved friends, as also to illuminate and rejoice the world
with the glory of His body, as He had illuminated and
rejoiced Limbo with the glory of His soul.
Colloquy. — I give Thee thanks, 0 most sweet Sa
viour, for the care that Thou Last of those that are
Thine, and for the speed with which Thou hastenest
to comfort and relieve them. Thou hast accomplished
Thy course like the sun, rejoicing "as a giant to run
the way; "(3) and Thou hast made Thy day much
longer than the night, for the day of Thy life lasted
thirty-and-three years, illuminating the world which
was in darkness, but the night of Thy death lasted
but six-and-thirty hours, after which Thou didst im
mediately return and rise again with a new light, to
comfort those whom Thou hadst left oppressed with
sorrow for Thine absence. Hasten, Lord, I beseech
Thee, enlighten me with the vision of Thyself, that
my soul may rejoice in the presence of Thy grace.
Amen.
2. Christ our Lord ordained also, that His death
should be in the evening, at the setting of the sun, but His
Resurrection in the morning at the rising of the sun. By
(2) Mat. xii. 40. (3) Ps. xviii. 6.
ON THE RESURRECTION OF CHRIST. 23
which is signified that He died for our sins, by which we
had deprived ourselves of the light of heaven, and of the
splendour of His divine grace, and " rose again,'" as the
apostle says, "for our justification'"1 (4) to restore to us
the life of the same grace, together with the joy of it, and
to wipe away the tears of our former sadness, according to
the words of David, — " In the evening weeping shall have
place, and in the morning gladness." (5)
3. Then ponder the exceeding joy with whicli tlie most holy
soul of Christ our Lord went forth out of Limbo, SUFT
rounded by that glorious and shining company, and
triumphed over hell, which He had despoiled of so great
a prey. We might imagine Him repeating those words of
Jacob, " witli rny staff I passed over this Jordan, and now
I return with two companies." (6) I passed through the
world with only the staff of my cross, not having any
with me to help me, and now I return with two compa
nies of just souls of the two laws, the natural, and the
written. Oh how joyfully did those two noble troops ascend,
and how did they sing by turns the triumph of their
captain, saying, (7) " Let us sing to the Lord, for He is
gloriously magnified, the horse and the rider He hath
thrown into the sea. The Lord is my strength and my
praise, and He is become salvation to me. He is my God,
and I will glorify Him, the God of my Father, and I will
exalt Him. The Lord is as a man of war, Almighty is
His name. Pharaoh's chariots and his army He hath cast
into the sea, his chosen captains are drowned in the Eed
Sea." Join thyself, also, my soul, to these companies of
glorious souls, and extol with them this thy sovereign
captain, hoping thyself also to participate in their glory.
. (4) Rom. iv. 25. (5) Ps. xxix. 6. (6) Gen. xxxii. 10.
(7) Exo. xv. 1.
24 MEDITATION II.
POINT IT.
1. When Christ our Lord arrived at the Sepulchre, He
first of all showed tliat company the sad and lamentable
spectacle of His body, that so they might see at how dear
a rate He had purchased their deliverance. And when
those blessed souls saw the body, lying in such a state in
the sepulchre, with the flesh torn and the bones out of
joint, dyed all over with its own blood, and pierced in so
many places, with the wounds of the feet, hands, and side,
they began anew to praise their deliverer, and gave Him
boundless thanks for the liberty which He had procured
them at so great a cost to Himself.
2. Then Christ our Lord, by His omnipotency, and
probably also by the ministry of angels, gathered up and
replaced all the Hood which He "had shed in His Passion.
Some angels, therefore, went to the garden of Gethsemane,
others to the hall of Pilate, and others to Mount Calvary,
to gather up the blood of their Lord which was scattered
in those places, and this they did with great reverence,
because it was united to the divinity, and then they
returned to fill the veins of that blessed body. They
brought likewise the hairs which had been plucked off from
His head and beard, so that what Christ had promised to
His servants was fulfilled in Himself: "A hair of your
head shall not perish." (8)
Colloquy. — 0 most precious blood, I rejoice that
thou art restored to thy former place, for such blood
was not to be anywhere, hut in such a body, and the
blood of God was not to fill other veins than the veins
of God, in which thou shalt now remain for ever, to
he the price of our redemption, the fountain to wash
away our transgression, and sustenance and drink in
the Blessed Sacrament, and Sacrifice of the Altar.
(8) Luc. xsi. 18.
ON THE RESURRECTION OF CHRIST. 25
3. Then His llessed soul entered into His body, and by
her entrance changed and transfigured it, much more
gloriously than before in Mount Tliabor. She stripped it
of the winding sheet in which it was wrapped, wiped
away the myrrh with which it was embalmed, cleansed it
from all the filth and spots with which it was defiled, and
communicated to it for ever the four properties of a
glorious body — brightness — immortality — impassibility, and
subtilly. And thus that body became a thousand times more
beautiful and radiant than the sun, or rather, each particu
lar part of it, resembled a sun of immense brightness and
beauty : and more especially those five wounds, which
•were still left remaining in it, for reasons which will be
noticed hereafter, cast forth beams of great splendour,
\vhich adorned His feet, hands, and side, in a wonderful
manner : the wounds, also, which the crown of thorns
had caused, formed, as it were, a glorious diadem of mar
vellous beauty, to adorn His sacred head. At the same
moment availing Himself of the property of subtilty, He
•went forth out of the sepulchre, passing through that
great stone, which had closed Him in, but -which, hard as
it was, could not hinder Him. Oh what joy did that
blessed soul receive, when she saw her body so exceedingly
glorious, and how gladly did she embrace it, choosing it
for her perpetual habitation ! how cheerful, likewise, was
that blessed body, when it saw itself adorned with those
properties of glory, in recompense for the pains and igno
minies which it had endured ! O King of glory, who, like
a new man, comest again the second time into the world,
with Thy garments renewed, to live a new life full of
majesty, I congratulate Thee upon this Thy new nativity,
no less admirable than the first. In that Thou wentest
forth from the womb of Thy mother, leaving the gate shut
to preserve her virginity : — in this, Thou issuest forth from
26 MEDITATION II.
the earth, leaving the sepulchre shut, to manifest Thy
majesty, and the subtilty of Thy body. In that Thou
earnest forth as a new man, free and exempt from all sin,
but subject notwithstanding to pain : in this, Thou comest
forth all renewed, quite exempt from all pain, and crowned
•with a crown of unspeakable glory, and therefore we may
now say with great exultation : — "We saw His glory, the
glory as it were of the Only-begotten of the Father."(9)
4. Lastly, it is to be believed, that Christ our Lord,
according to His custom, lifting up His eyes and hands
towards heaven, gave thanks to His Eternal Father, for His
Resurrection, and the glorification of His body, in those
words of the psalm: — (i Thou hast turned for me my
mourning into joy : Thou hast cut my sackcloth, and
hast compassed me with gladness, to the end that my glory
may sing to Thee, and I may not regret" (10) or be sub
ject to any further sadness. In imitation of this glorious
Lord, I will likewise say to the Eternal Father: —
Colloquy. — I give Tliee infinite thanks, 0 heavenly
Father, that Thou hast turned the mourning of Thy
Son into so great joy, cutting the sackcloth of His
mortality and sorrow, and clothing Him now once
more with immortality and joy. Let the selfsame
glory which Thou gavest Him praise Thee ; let His
blessed soul, which is His glory, and Thy glory, praise
Thee ; and let my soul also praise Thee, and never
cease to praise Thee for all eternity. Amen.
POINT III.
As soon as Christ our Lord was risen, the hierarchies and
choirs of Angels descended ~by the decree of His Eternal
Father, to congratulate Him, and to celebrate the feast of
His glorious triumph: for if a whole host came from
(9) Joan. i. 14. (10) Ps. xxix. 12.
ON THE RESURRECTION OF CHRIST. 27
heaven to celebrate the festival day of His nativity, when
He entered into the world to lead a mortal life ; how much
more is it to be believed that they came at His holy Resur
rection, when He began to lead an immortal life, not com
ing to combat but to triumph for the victory? And so
the blessed apostle intimates, saying : — " "When He bring-
eth in the first-begotten'' again into the world, He saith :
" and let all the angels of God adore Him." (11) This is
the day, when the Father brought Him into the world the
second time, and all the angels adored Him as their God,
and their supreme Lord, renewing that canticle first sung
at His nativity, " Glory to God in the highest, and on
earth peace to men of good will." (12} And great reason
they had for doing so, since the resurrection was a work
of great glory to Almighty God, and of great peace to
mortal men, for by it men are reconciled to Almighty God,
and their enemies overthrown : so that we may say in
the words of the Psalm : — ** This is the day which the Lord
made, let us be glad and rejoice therein."(l3)
Colloquy. — I give Thee thanks, 0 Eternal Father,
for the care with which Thou glorifiest Thy Son, ful
filling the promise which Thou madest Him when a
voice came from heaven saying, " I have both glori
fied" Him, " and I will glorify" Him " again." (14)
I rejoice, 0 my Saviour, that Thy angels adore Thee,
and I together with them adore and glorify Thee in
this day, which is wholly Thine, and not mine, because
whatsoever Thou didst in it, belongs to the greatness
of Thy divinity, and not to the baseness of my huma
nity. Oh that all the world would acknowledge
Thee, and rejoice in this Thy victory, that so they
might enjoy the spoils thereof ! Amen.
(11) Heb. i. 6. (12) Luc. ii. 14.
(13) Ps. cxvii. 24. (14) Joan. xii. 28.
28 MEDITATION II.
POINT IV.
Christ our Lord being thus raised up, would not retain
this glory for Himself alone, but ivas pleased to give a
share of it to others, together with Himself, and so He
appointed that some of these holy souls, whose bodies lay
in the sepulchres of Jerusalem, which had opened on the
day of His Passion, should be joined to their bodies, made
glorious and brilliant like His own. Oh how happy were
those just souls, when they saw themselves with their
bodies now glorified and brilliant like the sun. (15) They
approached no doubt immediately to the body of Christ,
which shone incomparably more than their own did, and
kissed His feet and hands, adoring Him, and praising Him
for the singular favour which He had done them.
1. The causes also are to be pondered, for which Christ
our Lord did this : —
i. The first cause was, to display His omnipotence, charity,
and liberality, for His goodness could not endure, not to
communicate that good to others w,hich it enjoyed in
itself. — ii. The second cause was, in order that some few
bodies might be witnesses of His Resurrection, and that from
them we might conceive a hope of all rising again with
Him in our turn, with glorious bodies like to His. — iii.
The third cause was, to give us to understand that His
will was, that we should all forthwith rise again in spirit,
and begin a new and glorious life like His ; that according
to the words of the apostle, " as Christ is risen from the
dead by the glory of the Father, so we also, " in novitate
vitse ambulemus,'' should " walk in newness of life." (16)
Therefore, as Jesus Christ stripped Himself of His funeral
(15) Mat. xxvii. 53. S. Amb. et alii, quos citat Suar. 3, p. q. xliii. art.
3, et Cajet. ibid.
(16) Eom. vi. 4.
ON THE RESURRECTION OF CHRIST. 29
garments, and issued forth from the sepulchre alive, and
with His body glorious, entire, immortal, impassible,
brilliant, agile, subtil, and most beautiful : even so I must
strip myself of the garments of the old Adam, and of the
funeral garments of my passions and bad habits, in which
I used to be wrapped, and begin to lead the perfect life of
grace, the conditions of which are: — that it be entire in all
virtue ; immortal by a fixed purpose to return no more
to deadly sin, as Christ arose to return no more to die ; —
impassible, not giving entrance to any passions which may
cause sickness in the soul: brilliant by the light of an,
inward knowledge of heavenly things; — agile, or nimble
to accomplish without repugnance whatever is the will of
God ; — and subtil, or spiritual, renouncing all earthly
things, and taking no more of them than is necessary, that
my conversation may be in heaven with the holy angels,
although my body is on earth amongst men. These are
signs of my having risen again with Christ our Lord, after
which I ought to aim, because, as St. Gregory says, (17)
the just man ought daily to imitate His Resurrection,
endeavouring to obtain virtues for the renewal of his soul,
corresponding to those endowments of glory which his body
shall hereafter possess.
2. Concerning this point, two things are to be noted of
great importance : — i. The first is, that as all the dead
who were in Jerusalem did not arise with Christ, but only
those whose sepulchres Jiad opened during His Passion :
so neither do all sinners rise again with Christ to the life
of grace, but only those who through the virtue of His
Passion open their sepulchres, by manifesting their consci
ences to their confessors, and rending their hearts with
contrition. In the same manner, it is not all the just that
attain to a participation in the joy of the Resurrection,
but only those who have rent their hearts with the affection
(17) In Prolog, in Cant.
30 MEDITATION II.
of compassion for the sorrows and pains of Christ, accord
ing to the saying of the apostle : — " if we suffer with Him"
we shall " be also glorified with Him."(18) — ii. The second
is, the difference between the perfect and imperfect spiritual
resurrection : for the imperfect arise again, wrapped in
their funeral garments, as Lazarus did, who came forth
out of his grave, " bound feet and hands, with winding
bands, and his face was bound about with a napkin :''(19)
that is, they come forth with the remains of their former
life, their sinful habits and customs, and unbridled pas
sions, and consequently with peril of relapse, and in danger
of dying another death, unless they unbind and strip
themselves by mortification, put off these garments of their
mortality and spiritual decrepitude. But the truly per
fect, in imitation of their captain, Jesus, who left both His
winding sheet and His napkin in the sepulchre, rise again
with a new fervour, casting away all these garments of the
dead, and putting on other new garments of life eternal,
" stripping" themselves, as the apostle says, " of the old
man with his deeds, and putting on the new,"(20) so as
to be wholly renewed in perfect sanctity.
Colloquy. — 0 glorious conqueror, make me partaker
of Thy Passion, that I may also be partaker of Thy
Resurrection ! I will not arise with Thee as Lazarus
and others, who rose to return to death again, but as
Thou, being risen from the dead, now diest no more,
so will I rise to a new life, never more to die the
death of sin. (21) Let me suffer much in my body,
that so my soul may be made impassible ; cover me
with outward ignominy, that my spirit may shine with
inward light ; and let it be agile, and ready to obey,
that after this life, it may come to enjoy Thee in life
everlasting. Amen.
(18) Rom. viii. 17. (19) Joan. xi. 44. (20) Col. iii. 9.
i (21) Rom. vi. 9.
OF CHRIST'S APPEARING TO OUR BLESSED LADY. 31
MEDITATION III.
OF THE APPEARANCE OF CHRIST OUR LORD TO HIS BLESSED MOTHER,
AND THE ANGEL'S MANIFESTATION OF THE RESURRECTION TO THE
WOMEN.
POINT I.
After Christ our Lord was risen again, He was pleased
to manifest His Resurrection to the world, in order that
many might enjoy the fruit of it.(l)
1. In three different ways was this manifestation made.
i. The first was by means of the Saints, who rose with
Him, and who, as St. Matthew says, " coming out of the
tomb. ..came into the holy city, and appeared to many, ''(2)
no doubt declaring to them that He who was crucified was
the true Messiah, King of Israel, Saviour of the world, and
was now risen again. And it is to be believed that they
appeared amongst others to Joseph of Arimathea, and
Nicodemus, to comfort them, and confirm them in the
faith of their Master. — ii. The second was by sending
angels to make known His resurrection to the devout
women, who went to the sepulchre to anoint Him ; telling
them that He was risen, and showing them the sepulchre
empty. — iii. But Christ our Lord did not content Himself
with these two means, but added a third, and showed Himself
to His friends, to display more clearly the greatness of His
charity. Which charity was the cause that, although He
might have been expected to ascend immediately after His
holy Resurrection, to the empyreal heaven, as to the place
assigned to glorified bodies, yet He chose to remain in the'
world for some days, and, like a good pastor, gather to
gether His dispersed flock, not trusting this to any one
else, but comforting His disciples in person, " appearing
(1) S. Th. 3, p. q. IT. (2) Mat. xxvii. 53.
32 MEDITATION III.
to them, and speaking of the Kingdom of God /'...showing
" Himself alive after His Passion by many proofs, "(3) that
they might publish His Besurrection abroad as eye-wit
nesses.
Colloquy. — 0 King of glory, let all angels and men
praise Thee for this excellent love that Thou hast
showed us. The world was not worthy that Thou
shouldst remain in it a single moment after Thy Re
surrection, hut Thy charity which held Thee in Limbo
almost forty hours, held Thee on the earth forty days,
to purify and honour it with Thy presence, and to
show us that although Thou hast changed Thy condi
tion of life, yet Thou hast not changed the manners of
Thy former life, and hast not forgotten in Thy pros
perity those who kept Thee company in adversity.
2. Hence we are to gather, spiritualizing what has been
said, that Christ our Lord employs three means of making His
mysteries known to us, comforting and instructing us. — i.
The first means is, that of lioly men, who, having risen again
with Him, and knowing by experience the sweetness and
excellency of this their God, with a holy zeal teach others
•what they have learned themselves, in order that God may
be known and glorified.— ii. The second means is that of
the Jwly angels, who, by inward and secret suggestions,
enlighten, teach, and comfort us, and help to remove the
difficulties which hinder us from enjoying Christ glorified.
— iii. The third means is to speak to our hearts Himself,
and give us inward testimonies of His divine presence;
•which is the means that He employs with His best beloved
disciples, to whom He fulfils even in this life that promise
which He made in His discourse at the last supper: " He
that loveth me, shall be loved of my Father, and I will
love him, and will manifest myself to him. "(4)
(3) Act. i. 3. (4) Joan. xiv. 21.
OF CHRIST APPEARING TO OUR BLESSED LADY. 33
Colloquy. — 0 my beloved, I will love Thee with
my whole heart, since it is so great a good to love
Thee, who lovest him that loves Thee, and dost mani
fest Thyself to him, the more to inflame him with
Thy love.
POINT II.
The first visit and appearance of Christ our Lord was to
His holy mother, who was very greatly afflicted, on account
of His passion, although not without a lively faith and
hope of His Resurrection.
1. As the third day began to dawn, being settled in
most lofty contemplation, and with fervent desires, and
profound sighs, she besought Tier Son to hasten His coming
to her, seeking like the lioness with her roaring, to awake
the lion of Judah, who rested in His couch. (5) Perhaps
also she repeated those words of the psalm: — " Arise, O my
glory, arise psalter and harp; ''(6) come forth gloriously
out of the sepulchre, and make us all glorious ; arise, my
psaltery and harp, and come forth out of this case in which
Thou art enclosed, and with Thy music rejoice those who,
on Thy account sit in sorrow; for Thou hast said : " I will
arise up early." Come, then, O sun of justice, before the
rising of the early sun, to disperse the darkness by Thy
light.
2. While the Blessed Virgin was wholly inflamed with
these desires, Christ our Lord entered, together with those
three shining companies of angels, of souls, and of glorified
bodies, by which He was attended, and manifested Himself
to her in all His glory and splendour, strengthened the
sight, as well of her body as of her soul, that she might
both see and enjoy Him. Oh what comfort, satisfaction
and glory did the Holy Virgin receive from so glorious a
sight, in which was accomplished in part that which was
(5) Gen. xlix. 9. (6) Ps. Ivi. 9.
Vol. V.-3.
34 MEDITATION III.
spoken by the prophet: — " I shall be satisfied when Thy
glory shall appear."(7) Oh what sweet embraces mutually
passed between the mother and the Son, and what loving
discourses did they hold together ! The Blessed Virgin
kissed those precious and radiant wounds of her Son,
drawing out of those fountains abundant streams of con
solation, as before of desolation, for according to the mea
sure of afflictions, God is wont to refresh the soul with
consolations. (8) Then that illustrious train began to con
gratulate the holy Virgin, and to acknowledge her for the
Mother of God, their Redeemer, thanking her for the toils
and pains which she had undertaken in the work of their
redemption. Oh what new joy did the Virgin conceive
when she beheld this fruit of her Son's Passion, and so
many souls redeemed by it. She congratulated her Son
upon this great gain ; and the angels celebrated the festival
with heavenly music, to the glory of the Son and of the
mother, and in honour of their mutual joy.
3. Finally, after Christ our Lord had remained thus a
considerable time with His Blessed Mother, discovering to
her many great and heavenly mysteries, and telling her
that He would remain some days longer in the world, and
often come to visit her ; at last He took His leave of the
holy Virgin, who remained full of wonderful consolation
from this visit ; which, however, she kept to herself in
great silence, as before she had done the mystery of the
Incarnation. For, as she would not reveal that mystery
to her spouse St. Joseph, until an angel had declared ifc to
him ; so she would now conceal the visitation of Christ
risen, without telling it to the apostles, or to the devout
women who were in her company, until the angel, or
Christ Himself declared it to them.
Colloquy. — 0 sovereign Virgin, I congratulate
(7) Ps. xvi. 15. (8) Ps. xciii. 10.
OF CHRIST APPEAEING TO OUR BLESSED LADY. 35
thee on the Resurrection of thy Son. " Rejoice thou
queen of heaven, Alleluia— Because He whom thou
didst deserve to bear, Alleluia — Is risen as He said,
Alleluia. Pray for us to God, Alleluia." (9) And
make us partakers of that eternal Alleluia, which is
sung in the streets of the celestial Jerusalem. Amen.
POINT III.
At the same time, Christ our Lord, by His holy angels,
would manifest His Resurrection to the devout women
who had followed Him, whose piety and devotion the Evan
gelists declare, saying, — " Mary Magdalen, and Mary, the
mother of James, and Salome, and other devout women,
who, on the Sabbath, rested according to the command
ment ;" for reverence of the solemn feast, on the first day
of the week, that is the Sunday, came very early to the
Sepulchre, whilst it was yet dark, carrying the spices,
which they had prepared : and they said one to another,
" Who shall roll away tlie stone ?" (10)
In these women, is set before us the devotion with
which we are to seek Christ our Lord, accompanied by the
virtues which they exercised.
i. The first was, of obedience to the law; for although
they burned with a great desire to anoint the body of
Christ our Lord, yet they refrained from doing so upon the
festival day, lest they should fail in their obedience to the
commandment of God.
ii. The second was, great diligence in going thither
before it was day, setting forward on their journey
although the morning was yet dark ; and although women
are naturally fearful, yet they feared not to set out, and
to go that journey by night, to accomplish the desire they
had to offer this service to their Master. With this dili-
(9) Hym. Eccles.
(10) Luc. xxiii. 55. Mat. xxviii. 1. Marc. xvi. 1. Joan. xx. 1.
36 MEDITATION III.
gence "will the divine wisdom Incarnate be sought, which
said ; — " They that in the morning, early, watch for me,
shall find me." (11) And if I desire to find the manna of
celestial consolations, I ought to prevent the rising of the
sun, to gather it with God's blessing, because the slothful
do not find it, and the diligent only are those that enjoy
it. (12)
iii. The third was, confidence in God, and perseverance
in well doing, without desisting for fear of difficulties :
because, although these devout women were not ignorant
that they wanted strength to remove that great stone from
the door of the sepulchre, yet did they prosecute their
journey, trusting in Almighty God, that He would send
them some assistance : and, so, accordingly, when they
came hither, they found it removed in recompense of their
confidence. For the divine providence is never wanting to
those, who, after this manner rely upon God, in things be
longing to His service.
POINT IV.
The manner that this came to pass, the Evangelists
declare, saying, — " Behold there was a great earthquake.
For an angel of the Lord descended from heaven, and
coming rolled back the stone, and sat upon it; And his
countenance was as lightning, and his raiment as snow ;
And, for fear of him, the guards were struck with terror,
and became as dead men. And the angel answering, said
to the women : Fear not you, for I know that you seek
Jesus who was crucified. He is not here, — for He is risen,
as Hes.aid. Come, and see the place where the Lord was
laid." (13)
1. Here is to be considered first, the majesty, 'beauty,
(11) Prov.Viii. 17. (12) Sap. xvi. IS.
(13) Mat. xxviii. 2, and Marc. xvi.
OF CHRIST APPEARING TO OUR BLESSED LADY. 37
and power of this angel, as well in the fearful earthquake
which he caused, as in the facility with which he rolled
away that huge and great stone from the sepulchre, which
wrought great fear, both in the wicked, and the good,
although in a different manner. For the soldiers, as
wicked, he struck and prostrated upon the earth, leaving
them, as it were, dead, that they should not enjoy that
good and felicity ; but he comforted the devout women,
saying, Nolite timere vos, "Fear not you;'' as if he had
said, These watchmen fear, because they are wicked ; but
you, do not you fear nor terrify yourselves, because I bring
you grateful news of the Resurrection of that Lord and
Saviour, whom you seek for.
2. Next, I will meditate on that new surname, which
the angel gave to Christ our Lord, calling Him '< Jesus of
Nazareth crucified ;" as he that well knew the manner of
our good Jesus, which was to glory when He was despised,
and to hold it for an honour, to be crucified for us.
Colloquy. — 0 sweet Jesus of Nazaretli crucified,
and never so true a Nazarite as when Thou wert cru
cified, since on the cross Thou didst send forth the
flowers of Thy virtues, and the fruits of our sanctifi-
cation, of which Thou dost glory in Thy glorious
resurrection. Oh that I may seek Thee with so great
fervour, that I may not glory in knowing any other
thing than Jesus Christ, and Him crucified. 0 most
blessed angel, come, I beseech thee, to my help, stay
me up with these flowers, and strengthen me with
these fruits, (14) because I languish with love, desir
ing to see Jesus of Nazareth, who was crucified for
me. Amen.
3. These women, because of their little faith, were not
worthy that Christ our Lord should appear to them, and
(U) Cant. ii. 5.
38 MEDITATION III.
therefore, the angels disposed them for it by exciting and
assisting their faith, saying, " Come and see the place
where the Lord was laid," in order that you may believe
that He is risen again. He likewise aided their charity,
saying, Going quickly, "tell His disciples, and Peter,"
that He is risen. He named Peter, in particular, that he
hearing this news, might not think himself forsaken be
cause of his denial : for since he had now deplored his sin,
he was also worthy of this comfort. From whence I will
gather that the hindrance of seeing Christ our Lord, and
of enjoying His sweet presence, proceeds oftentimes from
the imperfection of our own faith, and from our little dis
position for such blessing; for which cause I ought to
endeavour that those virtues be increased in me, which may
dispose me to see our Lord, not despairing because I have
been a sinner, seeing, that to Peter, hope was given of see
ing Him.
4. These devout women, entering into the most inward
part of the sepulchre, " Two men stood beside them in
shining apparel. And as they were afraid, and bowed
down their countenance towards the ground, they said
unto them : Why seek you the living with the dead ?
He is not here, but is risen. Remember how He spoke
unto you, when He was yet in Galilee, saying : The Son
of Man must be delivered into the hands of sinful men,
and be crucified, and the third day rise again. And they
remembered His words, And going back from the sepul
chre with fear and great joy, they ran to tell all these
things to the eleven, and to all the rest. ''(15) In which it
appears, that perseverance in devotion towards Jesus Christ,
is always worthy of new consolation. For first, these
devout women saw one angel, but persevering in their
pious search, they saw two others, who said to them the
(15) Luc. xxiv. 4. Mat. xxviii. 8.
OF THE APPEARANCE TO MARY MAGDALEN. 39
same that the former had, confirming them in faith, yet
.with a kind of gentle reproof, as if they had said : — " Why
are you so senseless, in seeking amongst the dead Him.
who is now above, and is risen ?" I may likewise consider
how it belongs to angels, to bring back to our minds the
words of Christ, and with them to instruct us, comfort
us, confirm our faith, excite our hope, and kindle
our charity, that so we may become worthy to see Him
glorified.
Colloquy. — 0 blessed angels, to whom Almighty
God has committed the care of souls, if you see that
mine seeks "the living with the dead," seeking Christ
amongst the dead things of this world, correct, instruct,
and direct her, that she may seek Him where He is,
that is, in the land of the living, where He reigns with
those that are His, world without end. Amen.
MEDITATION IV.
OF THE APPEARANCE TO MARY MAGDALEN.
POINT I.
These devout women, returning from the sepulchre,
recounted to the apostles the discourse of the angels, upon
which they all returned the second time, and then, as St.
Mark says, Christ our Lord "appeared fast to Mary
Magdalen, out of whom He had cast seven devils.''(l)
1. First here is to be considered, the infinite charity of
our Redeemer, in so greatly honouring converted sinners,
choosing for the first eye-witness of His resurrection, a
woman who had been the habitation of seven devils, and
of the seven mortal sins which proceed from them: to
' (1) Marc. xvi. 9.
40 MEDITATION IV.
give us to understand, that the multitude and enormity of
sins past, do not hurt us, when they are compensated by a.
greater present fervour.
2. He who was the first in the service of Almighty God,
will also be the first in receiving favours of Christ: and if
I am singular in serving Him, He, also, will be singular in
rewarding me, as was the case with Mary Magdalen, who
made herself singularly remarkable in the love and service
of Christ our Lord, doing for His love many things which
others did not : such as were to wash His feet with her
own tears, to wipe them with the hair of her head, to kiss
them with her lips, to anoint them with a precious oint
ment, to sit at His feet, to hear His doctrine, with great
delight, to remain with Him on the mount of Calvary, and
lastly, to arise early in the morning, before it was day,
to anoint His dead body, and that with greater fervour
than all her companions, and, therefore, she merited to see
Christ before the rest, as ifc is said in her hymn : " Prima
meretur gaudia, qua? plus ardebat cseteris :"
" The early joy was hers to claim,
When love burnt with a brighter flame."
This will be shown in the points ensuing.
POINT II.
" Mary stood in the sepulchre without, weeping. Now
as she was weeping, she stooped down and looked into the
sepulchre, and she saw two angels in white, sitting, one
at the head, and one at the feet, where the body of Jesus
had been laid. They say to her, — ' Woman, why weepest
thou?' She saith to them, ' Because they have taken
away my Lord, and I know not where they have laid
Him.' " (2)
1. In these words are to be considered : —
OF THE APPEARANCE TO MARY MAGDALEN. 41
1. The fervour of Mary Magdalen, which shone, first,
in the great longing which she had to behold the body of
her Master, which, although it was founded in some defect
of faith in the Resurrection, yet because it proceeded from
a fervent love and a pious intention, was grateful to her
Beloved.
ii. From this longing arose Inquietude or solicitude in seek
ing Him : and for this cause she sat not down by the grave,
but was always on foot, as in a readiness . to seek Him out
here and there, stooping down once and again to look into
the sepulchre, to see if perchance she could find Him the
second time, whom she could not find the first ; for he that
fervently loves Almighty God, does not cease often to
repeat the self- same prayers, and to multiply the same en
deavours to find Him.
iii. Hence it was, that although her companions
returned from the sepulchre, contenting themselves with
that /which the angels had told them, and St. Peter and St.
John returned to their dwelling, contenting themselves with
having seen the funeral clothes, yet she contented herself
with none of this, but stood ly the sepulchre loith great per
severance, as if she had said : — " Here I lost Him, whom I
so greatly loved ; here, therefore, I will find Him, or here I
will die unless I find Him.3'
iv. Finally, she manifested her fervour in the tears which
she there shed on this account, which tears the sight of the
angels, although so bright and shining, could not check, be
cause she could find no comfort in the sight of creatures,
who had placed all her desire in the night of her master, who
was her Creator.
2. In these four things I am to imitate this fervent
woman, seeking our Lord with a desire, vehement, solicitous,
constant, and devout, resolving not to take any superfluous
comfort in any creature, till I find out my Creator, saying
42 MEDITATION IV.
that which David said to another purpose : — " If I shall
enter into the tabernacle of my house, if I shall go up
into the bed wherein I lie, if I shall give sleep to my eyes,
or slumber to my eyelids, or rest to my temples : until I
find out a place for the Lord, a tabernacle for the God of
Jacob," (3) to 'enter therein, and to abide for ever in His
company. In which I will also imitate the fervour of the
spouse with which she sought out her beloved, through
all " the streets and the broad ways" (4) of the city, not
staying with the watchmen, nor resting one minute, till she
had found Him ; for of those that seek Him in this manner,
is understood that which Christ our Lord said : — " He that
seeketh findeth.''(5)
3. Next is to be considered, the cause and motive of
these fervent tears, which the same Magdalen told the
angel, saying : — " Because they have taken away my Lord,
and I know not where the}' have laid Him :" as if she had
said : — " Does it not seem to you a sufficient cause for me to
weep, that they have taken away from me my God, and all
my good, without my knowing who has taken Him away,
or where they have laid Him ? Before, indeed, I bewailed
His death, but yet I comforted myself that I had His body :
but now they have taken from me that comfort which He
had left me, and this is that which I bewail, without finding
any remedy for my tears.'*
4. Here I will consider that tears are well employed,
principally for two causes. — i. When our own sins have
banished God from our souls, depriving us of His grace
and friendship ; and these tears are like those which the
glorious Magdalen shed at the feet of Jesus Christ, wheft
He cast seven devils out of her, and forgave her all her
sins. — ii. The second is, when unknown to us, God with
draws Himself from us, and leaves us in darkness and dry-
(3) Ps. cxxxi. 8. (4) Cant. iii. 2". (5) Mat. vii. 8.
OF THE APPEABANCE TO MAEY MAGDALEN. 43
ness of spirit, with such great obscurity, that we hardly
know where, or how to seek Him ; and these tears resem
ble those which Mary Magdalen shed on this occasion,
seeking out her master and Kedeemer ; and both sorts of
tears give us groat hope that we shall find God our Lord,
if with them we desire Him, and seek Him, saying with
the kingly prophet : — " My tears have been my bread, day
and night, while it is said to me daily, where is thy
God?" (6)
Colloquy. — 0 my God, who wast wont to lodge in
my soul as in Thy sepulchre, rejoicing and refreshing
me with Thy blessed presence, where art Thou now ?
Who has taken Thee from me, and has plucked Thee
from my heart ? Why leavest Thou me alone, dry,
heavy, and comfortless ? If my sins and my great
offences have taken Thee forth from the place where
Thou wast, take them from me of Thine own infinite
mercy, that Thou mayest return to Thy place, and
that I, by the help of Thy grace, may preserve it
always clean, in order that Thou mayest never more
withdraw Thy presence from me. Amen.
POINT III.
Christ our Lord, taking compassion on the abundant
tears of Mary Magdalen, resolved to comfort her, to fulfil
the word which He had spoken when He said — " Blessed
are they that mourn, for they shall be comforted :" (7) but
Christ proceeded in this by little and little, and all for the
greater good of Mary Magdalen.
1. For, first, He appeared to her, not setting Himself
"before her eyes, but behind her back, making some little
noise, in order that she might turn to behold Him, upon
which, " she turned herself back, and saw Jesus stand
ing." (8) Where is represented to us the manner in which
(6) Ps. xli. 4. (7) Mat v. 5. (8) Joan. xx. 14.
44 MEDITATION IV.
God our Lord seeks souls, who turning their backs to
wards Him, forsake Him, and do not know Him, nor
respect Him, as it is fitting they should : to whom He
said by the prophet Isaiah: — "Thy ears shall hear the
words of one admonishing thee behind thy back : this is
the way, walk ye in it ; and go not aside neither to the
right hand, nor to the left. ''(9) These voices are certain
inspirations, and interior touches, by which God our Lord
invites these souls to turn their face to Him whom they
have behind their back, in order that He may also behold
them, and be touched with compassion towards them, say
ing that of the Canticles: — "Return, return, O Sulamitess:
return, return, that we may behold Thee."(10) Four times
does He bid her turn her face towards her God : to signify
that He desires such a conversion as is very fervent, and
very perfect, converting them to God with their heart,
soul, spirit, and strength, fulfilling the commandment of
love with these four conditions before specified.
Colloquy. — 0 my soul, Sulamitess, and captive of
thy disorderly affections, behold how the three divine
Persons exhort thee to turn thy face, because They
desire to behold thee with Theirs. And since all thy
good consists in being beheld by God, delay not to
turn to Him, who invites thee to behold Him, in order
that He may behold thee, and have compassion on
thee.
2. Although Mary Magdalen beheld Christ our Re
deemer, yet she did not know Him, because He appeared to
her in a disguised habit like a gardener, since she deserved
not to see Him plainly, on account of her little faith and
her imperfect disposition. By which we are admonished,
that the deadness and lukewarmness of our faith, is the
(9) Isa. xxx. 21. (10) Cant. vi. 12.
OF THE APPEAEANCE TO MAEY MAGDALEN. 45
cause that we know not God, who is present in every place,
and Christ our Lord who is present in the Blessed Sacra
ment, and do not respect them, nor treat with them as pre
sent with us ; and therefore He appears to us in the form
of a gardener ; to show us the need which the imperfect
have, that Christ should weed and cultivate the garden of
their souls, rooting up the evil weeds of sins and imperfec
tions, and planting perfect virtues in them.
Colloquy. — 0 sweet Jesus, since Thou knowest
that " neither he that planteth is anything, nor he
that watereth," but He " which giveth the increase,"
(11) who is Almighty God, increase my faith and
virtues, weeding out and separating from me their
imperfections, that I may be accounted worthy so to
know Thee, that I may perfectly love and serve Thee.
Amen.
3. Mary Magdalen, turning her face towards Jesus
Christ, He with a voice different from that which He was
wont before to use, said to her, " Woman, why weepest
thou ? Whom seeJcest thou ?" "Where is to be considered,
that when Almighty God, in the like case, makes such
demands as these, seeming as if He knew not the matter
concerning which He questions us, He would give us to
understand that there is something in it which He does
not like, or knows not with that knowledge, which is called
the knowledge of approbation. And, therefore, when the
same Magdalen stood behind at His feet, wreeping, and
watered them with her tears,(l2) He did not say to her, —
"Why weepest thou? Wrhom seekest thou?" Because
those tears were grounded in the true knowledge of her
sins, and in a lively faith and love of that Lord, whom she
had there before her, who well knew them and ap-
(11) 1 Cor iii. 7. (12) Luc. vii. 38.
46 MEDITATION IV.
proved them. But in this case, because her tears proceeded
from ignorance and lack of faith, lamenting Him as dead
who was alive, and seeking the living amongst the dead,
He said to her: — "Why weepest thou? Whom seekest
thou ? As if He had said : " Knowest thou wherefore
thou weepest, and whom thou seekest? Doubtless thou
dost not well know, for if thou knewest, thou wouldst not
lament Him after tins manner as dead, nor seek Him as
absent, whom thou hast so present." By which Christ our
Lord instructs us, that it is His will, that we should
examine well the cause of our tears, and of our sighs:
as also what it is we seek and make our aim in His holy
service, in order that nothing intermix itself with it con
trary to God, or unworthy of His greatness, and of our
perfection. For many times I think that I weep for my
sins, and yet do not, but rather for some temporal loss or
damage which results from them ; I think that I weep to
go and see God, when in fact I weep to fly from the toil
and misery which oppress me. It likewise happens, that
I suppose that I seek God and His glory, when in very
deed I seek myself, and my own honour, or convenience.
And if I seek God, yet I do it, mixing with it many im
perfections : and therefore with great reason God our Lord
says to me: — "Why weepest thou? Whom seekest
thou ?"
Colloquy. — 0 God of my soul, grant to me that I
may weep for my own sins, and for Thy absence, in
such a manner that Thou approve my tears, and that
I may so seek what I desire, that Thou allow of my
endeavours. Amen.
POINT IV.
Mary Magdalen, "thinking that it was the gardener,
OF THE APPEAKANCE TO MARY MAGDALEN. 47
saith to him, Sir, if thou hast taken Him hence, tell me
where thou hast laid Him, and I will take Him away."(L3)
1. In these words Mary Magdalen discovered the excess
of her fervent love, which with great violence held her as
one taken out of herself, and drew strength out of her weak
ness, to offer herself to more than she was able. So that
there are here expressed, after a very lively manner, the
properties of inflamed charity, which is called unitive and
violent.
i. The first property is, that it so transports out of him
self the heart and tongue of him that loves, that he is
always thinking of his beloved, and supposes that all think
of Him, and is always speaking of Him, imagining that all
understand Him ; and, therefore, Mary Magdalen did not
say, " If thou hast taken away the body of my master,"
but only, "if thou hast taken Him hence;'* because she
imagined that the gardener understood, and knew of whom
she spoke, so absorbed was she in thinking only of her
Beloved. By this sign I shall come to know, if I bear a
great love towards God; for, as He Himself said — " Where
thy treasure is, there is thy heart also;" (14) and conse
quently, there is thy tongue, thine eyes, thy feet, and thy
whole spirit, employed in the sight and love of thy trea
sure, and in keeping it, and carefully adding to it.
Colloquy. — 0 infinite God, be Thou my treasure,
and transport my heart, and whatsoever is within me,
that where Thou art, I also may be, seeing Thee and
enjoying Thee, world without end. Amen.
ii. The second property of this inflamed charity is, to
cause in him that loves, an entire forgetfulness of himself,
and of all that he has, and to move him to humble and
subject himself to every human creature, that so he may
(13) Joan. xx. 15. (14) Mat. vi. 21.
48 MEDITATION IV.
obtain his object. And sometimes he both says and does
things, which to human judgment seem to be mere folly,
but are indeed the excesses of love, after the manner that
holy David, forgetful of his regal dignity, leaped and
danced before the ark ; who, when Michol his wife mocked
him, made no account of it, but humbled himself so much
the more in his own eyes, and leaped more before God,
saying: — "I shall appear more glorious." (15) And the
same Magdalen, wounded with the like love, came to the
banquet, where Christ was invited, and cast herself at His
feet, without regarding what the guests would judge of it,
as entirely forgetful of all, as if she had been there alone.
And on this present occasion, with the like abandonment
of herself, with great humility and reverence, she called
Him Lord, whom she deemed to be the gardener, so to
win His favour, and to persuade Him to show her the
place where the body of her master lay, saying to Him,
" If Thou hast taken Him hence ;" not weighing that there
was no reason why the gardener should take out of the
ground, or pull out of the grave, the body of the dead,
which his lord and master had placed in it. And by
this second sign I shall know the greatness or littleness of
my charity, for if the love of riches in the covetous, and
the love of honour in the ambitious, and the love of
delights in the voluptuous, have such great force as to
transport them out of themselves, and make them so for
getful of themselves, and of their own affairs, that they
humble and subject themselves to others, and do such
things as appear mere madness, to Him that loves them
not as they do themselves; how much more, and with
what greater force does the love of Almighty God effect
this in those, whom He has brought and made to enter
into the cellars of His delicious wines ?(16) For unless
(15) 2 Reg. vi. 22, (16) Cant. ii. 4.
OF THE APPBABANCE TO MABY MAGDALEN. 49
the same God established this His charity in them, such
excesses would plainly cause them to be accounted fools
and madmen, but He does establish this charity in them ;
and if they do anything which to Him that does not love
appears folly, yet it is wisdom in the eyes of Him, who
knows what it is to love.
Colloquy. — 0 Eternal King, bring me into the cel
lars of Thy wines, inebriate me with the strong wine
of Thy inflaming love, transport me out of myself, and
transfer me into Thee, cause in my soul a total for-
getfulness of my own affairs, that I may wholly attend
to those that are Thine, and may humble myself be
fore the world, so as even to be accounted a fool, that
I may be truly wise before Thee. Amen.
iii. The third property of fervent love is, to draw force
out of feebleness, and to cause him that loves to offer him
self to much more than he is able, in the service of his
beloved, trusting not so much to his own strength, as to
that which God will give him. For even so Mary Magda
len, inflamed with this vehement love, offered herself
manfully and valorously to go and fetch the body of her
master, wherever it was, without exception of any place,
or making any account of the sacredness of the season,
and that the sun was now risen, and that she herself was
a weak and feeble woman, the burden a dead body, and the
body of one crucified, abhorred by the Jews, and condemned
to death by the governor himself, without whose leave,
Joseph of Arimathea was not so bold as to give it burial,
yet, she, breaking through all these difficulties, said, " Ego
eum tollam," " I will take Him away."
Colloquy. — 0 woman, great is thy confidence, great
is thy courage, and great is thy fortitude, because thy
love is great. 0 love invincible, which vanquishest
whatever is hard and difficult in this life, and art over-
Vol. V.-4.
60 MEDITATION IV.
come by none ! Thou bearest Him who bearest thee !
Thou makest the burden light which thou takest upon
thee ! Thou layest Christ upon our shoulders, and
yet makest Christ to carry us, helping us thyself to
bear the whole burden ! 0 most strong love, thou
art in very deed strong, and no less strong than death
(17) itself, since thou darest wrestle with the dead, and
break through the difficulties of death itself, in order
to serve and please thy beloved ! 0 eternal God and
infinite Lover, inebriate me with the sweetness of Thy
love, in order that my strength being thus renewed,
I may run in Thy service, going alwa}^s forward, and
never fainting, undergoing whatever burden Thou
shalt impose upon me, ever hoping that Thou wilt give
me strength to support it.
2. In this spirit I will offer myself to carry Christ dead
upon me, that is to say, His mortification in my body, after
the manner that He mortified His, according to that of the
Apostle, '* Always bearing about in our body the mortifi
cation of Jesus, that the life also of Jesus may be made
manifest in our bodies," &c. " For you are bought," says
the same Apostle, " with a great price. Glorify and bear
God in your body." (18)
POINT V.
1. Christ our Lord, beholding the fervour, the tears, and
the promptitude of Mary Magdalen, offering herself to
take away His body, at last discovered Himself to her,
calling her by her proper name, and with His accustomed
sound of voice, saying, "Maria,(l9) Mary;" and she instant
ly knowing Him, answered: " Rabboni !" that is, Master !
— i. Here we should consider the omnipotence of Christ, full
(17) Cant. viii. 6. (18) 2 Cor. iv. 10. 1 Cor. vi. 20.
(19) Joan xx. 16.
OF THE APPEARANCE TO MARY MAGDALEN. 1
of sweetness and gentleness; since, with one single- word,
Mary, He so changed the heart of this His devout hand*-
maiden, drove all sadness away from her, and filled her
with incomparable gladness, enlightened her understanding-
with a new brightness, dissolving all the darkness of infi
delity, and inflamed her will with the new fire of His love,
that she might love Him, as the living God, whom before
she loved as a dead man.
Colloquy^- — 0 infinite God, how infinite is Thy love
towards those whom Thou knowest by their proper
name. (20) To these Thou manifestest Thy divine
face, and makest them joyful with Thy presence, be
cause they have found grace before Thee. 0 happy
Magdalen, whom Christ knew by thy own name, and
called tliee by it ; and calling thee, discovered Him
self to thee, that tkou mightest know Him that knew
thee, and see Him whom thou desiredst to see, and
find Him whom thou hast sought with so great fer
vour. Let me, dear Lord, find grace in Thy sight,.
and do Thou know me in such a manner, that I may
come to know Thee, as I am known by Thee, and love
Thee, as I am beloved by Thee. Amen.
2. Consider the answer of Mary Magdalen, which was,.
"Rabboni, Master I" for, taken by surprise by love, she
called her Beloved by that name, which she was formerly
wont to give Him. When she spoke to the angels, she-
used a name of reverence, and named Him Lord ; but now
speaking to Himself, she gave Him a name of reverence
and love, calling Him " Master;" for hearing that word,
" Mary," she felt in her soul the effects of her divine master,
by means of the fulness of light which He infused into her,
and thereupon cast herself at His feet, at which she was
wont to sit to hear His teaching.
(20) Exo. xxxiii. 12.
52 MEDITATION IV.
i
Colloquy. — 0 Sovereign Master, who with a single
word didst teach this Thy fervent disciple such heroic
virtues ; vouchsafe to enlighten my understanding,
that I likewise may know them, and knowing them,
may love Thee as she loved Thee. Amen.
3. Christ our Lord, seeing Mary Magdalen prostrate
at His feet, with a desire to kiss them, said to her, — " Do
not touch me, for I am not yet ascended to my Father;
but go to my brethren and say to them ; I ascend to my
Father, and your Father, to my God, and your God."(21)
Where the causes are to be considered, why Jesus per
mitted not that Mary Magdalen should touch Him, as she
was wont to do at other times. — i. The first cause was,
because with the fervour that she cast herself down, she
sought to have touched Him too familiarly, and our Lord
. would teach her, that she was for the time to come, to
behave to Him with great reverence, as to Him that now
led a glorified life, and was upon the point of ascending to
His Father; and generally His Majesty desires that we
join reverence with love, in all our behaviour towards Him.
ii. The second cause was, because her faith was yet imper
fect ; for, as for this reason He discovered not Himself to
her all at once, but by little and little, first in the guise
and figure of a gardener, — and afterwards in His own
figure and voice ; so now He would not bestow all His
favours on her at once, but first discovered Himself to her,
BO that she might know Him, and rejoice to see Him ; and
afterwards, when her faith was more perfect, suffered Him
self to be touched by her, and, therefore, He said, — " Do
not touch me;" as if He had said, " Do not touch me,"
because within thy heart I am not yet ascended to my
Father, since thou dost not yet rightly believe me to be
ascended in a glorified life to my Father.
(21) Joan. xx. 17.
OF THE APPEARANCE TO MAEY MAGDALEN. 53
Colloquy. — 0 most high master, ascend in my
heart to the greatest possible height, giving me the
highest faith and esteem of which I am capable of
Thy majesty, in order that I may be worthy to see
Thee, and with inward charity to embrace Thee.
Amen.
4. Consider the tenderness of that kind and loving salu
tation, which Christ our Lord sent by Mary Magdalen to
His disciples, by which He gave them to understand, that
the glory of His Resurrection had not diminished His gen
tleness, and showed them greater signs of love than before,
for " He is not ashamed to call them brethren ."(22) And
that which He commanded her to say to them was, " I
ascend to my Father, and your Father, to my God and
your God." My Father by eternal generation, your
Father by grace and redemption ; my God by unity of
nature, your God by unity of charity.
Colloquy.— 0 most loving Jesus, I give Thee all
the thanks that I possibly can, for this so singular
grace with which Thou enrichest us, in giving us
Thy Father for our Father, and Thy God for our God.
0 my soul, if thou hast such a Father, what dost
thou desire more ? If thou hast such a God, what
canst thou require more ? 0 my Father, show Thy
self to be my Father, making me to be Thy son. 0
my God, show Thyself to be my God, making me
one spirit with Thee, by the union of perfect charity.
Amen.
, (22) Heb. ii. 11.
54 MEDITATION V.
MEDITATION V.
OF THE APPEARANCE MADE TO THE OTHER DEVOUT WOMEN, AND TO MARY
MAGDALEN.
POINT I.
Mary Magdalen, departing with great joy of mind from
the sepulchre, met with her other companions in the way,
and relating to them what had happened to her, they were
all inflamed with a burning desire to see their master, who,
beholding their great eagerness, and the fervour with which
they went so early to seek Him, came to meet them, and,
saluting them, said, " Avete, all hail."(l)
How careful Chiist our Lord is to reward the labours
and watchings of His servants, although He sometimes defers
this visitation till they make themselves more worthy of
it, that so it may turn to their greater profit ; whence I
will learn never to desist from my pious exercises, though
this visitation be long delayed. And it is a source of great
consolation to know the goodness of Christ our Lord, who
bears with our imperfections when we seek to serve Him
with a true and fervent intention, as was the case with these
devout women ; who went to anoint Him with some defect
of faith, and yet because they sincerely desired to serve
Him, He, beholding this their pious intention, was pleased
to comfort them. Oh, how joyful and contented were they
with the sight of Him, and how well employed did they
reckon all their past labours, for with that single word,
" Avete," that is to say, "God save you," or "rejoice
you," they were replenished with spiritual health and ex
cessive joy, because the words of Christ are efficacious, and
effect all they signify. Nor did our Lord use this word
(1) Mat. xxviii 9.
OF THE APPEAKANCE TO THE DEVOUT WOMEN. 55
•without the same mystery which the angel Gabriel had
used when he announced the Incarnation to the Blessed
Virgin, that so confirming what the angel had said, He
might announce to these devout women, that, by His holy
Resurrection, He freed them from the maledictions of that
guilt which we all incurred by another woman.
Colloquy. — 0 my Saviour, come into my soul, and
into all its powers, and say to them, ' Avete,' 'All hail,'
or ' God save you;' because at Thy word they will
all be filled with that joy and benediction which Thou
hast gained for us by Thy glorious Kesurrection.
Amen.
POINT II.
As soon as these devout women saw Christ our Lord,
immediately " they came up and took hold of His feet, and
adored Him.'' (2)
1. They did not cast themselves down precipitately,
as Mary Magdalen did the first time, but with great
reverence came near to Him and adored Him. and He
Himself giving them leave, they took hold of His sa
cred feet, and kissed them with unspeakable love. And
here Mary Magdalen obtained the full accomplishment of
her desire, which was to touch and kiss the feet of her
master, Christ. Oh, what sweetness did they feel in this
touch, kissing those precious wounds which they went to
embalm and anoint with so great desire ! They went to
the sepulchre to anoint Christ, but Christ anointed them,
with the same ointment with which He Himself was
anointed, which was, " with the oil of gladness," (3) and
with that spirit of holy devotion which He shed and poured
upon them.
2. In imitation of these holy women, whom St. Mark
reports to have been principally three, I am to take care
(2) Mat. xxviii. 9. (3) Ps. xliv. 8.
56 MEDITATION V.
that the three faculties of my soul exercise themselves in
anointing Christ ; — the memory with holy recollections ; —
the understanding with pious meditations ; — the will with
fervent affections, buying these perfumes of Him that said :
" Come, buy without money and without any price ;" (4)
because He gives us for nothing the price with which we
are to buy this holy ointment. With His help and assis
tance, therefore, I will offer to Him many exercises of mor
tification, as a grateful payment to Him, and I will beseech
Him to impart to me these aromatical spices with which
to anoint Him, since from His hand only all kinds of good
comes to us.
Colloquy. — 0 Jesus Christ, anointed by Thy eternal
Father "with the oil of gladness above Thy fellows,"
Thou hast no need to he anointed with such base and
worthless ointments as mine are, but yet Thy charity
is so great, that Thou acceptest it for the oil and
anointing of gladness to Thyself, to see me inflamed
with Thy love. Behold, I here offer to Thee the
aromatic spices which I have bought, that is, affections
of praise and of gratitude, of love and of confidence,
with lively desires of obtaining all virtues, to anoint
Thee with. But Thou, Lord, who preventest those
that seek Thee, " let Thy mercies speedily prevent"
(5) me ; give me leave to touch in spirit Thy sacred
wounds, and to anoint my heart with that most pre
cious liquor which flows from them, that, assisted by
the grace of Thy divine Spirit, it may always employ
itself in Thy love and service. Amen.
POINT III.
" Then Jesus said to them, Fear not. Go tell my
brethren, that they go into Galilee, there they shall see
me." (6)
(4) Isa. Iv. 1. (5) Ps. Ixsviii. 8. (6) Mat. xxviii. 10.
OF THE APPEARANCE TO THE DEVOUT WOMEN. 57
1. In this joyful salutation is to be seen, how it is the
property of the spirit of God, to conform itself to the spirit
of the angds, and of His ministers, saying the same that
they have said, and confirming that which they have
spoken, but yet with greater signs of love. The angels
said^ « Tell ye, His disciples, that He is risen, and behold
He will go before you into Galilee, there you shall see
Him." Christ our Lord said, "Tell my brethren?1 and He
who called not the angels brethren, called men His bre
thren, in sign of more tender and sweeter love, because of
the relationship and resemblance which He bore to them
by sharing their human nature.
Colloquy. — 0 most loving Jesus, how sweet to my
ears is this word, which issues forth from Thy blessed
mouth, " tell my brethren!" Never shall I be weary
of hearing it, although Thou repeat it an infinite num
ber of times. Speak it, dear Lord, to my heart, and
grant me to feel the spirit, which Thou hast enclosed
in these words, in order that I may obtain that re
semblance of life, which ought to proceed from such a
brotherhood.
2. I may likewise meditate on the cause why Christ our
Lord commanded His apostles, as the angels had also told
them before to go into Galilee, and promised that they
should see Him there, when He intended and appointed
to see them the same day in Judea and in Jerusalem, where
they were at that very time. The cause was, that the
country of Judea was very unquiet and much molested, and
they themselves also were there very full of trouble and
fear : in order, therefore, that they might enjoy His pre
sence with greater quiet and content, He commanded them
to go to Galilee, a place of less noise and more quiet ;
giving us to understand, that although Almighty God
sometimes visits us amongst the troubles and tumults of
58 MEDITATION VI.
the world, yet He desires that we should seek out a quieter
place, where we may see Him for a longer time, and con
verse with Him in prayer and contemplation. (7) And
the name of Galilee also, which signifies transmigration,
implies something of the same sort ; for they who desire
to see and enjoy Christ risen, ought to transfer and change
themselves from vice to virtue, from a loose to a stricter
kind of life, from trouble to quiet, from lukewarmness to
fervour, and from imperfection to perfection.
Colloquy. — 0 most sweet Jesus, since Thou art so
great a friend of Galilee, transfer me with this trans
migration so pleasing to Thyself; that I may be
worthy to see Thee by contemplation in this life, and
afterwards, being removed from this to the other, may
see Thee face to face for all eternity. Amen.
MEDITATION VI.
OP THE APPEARANCE TO ST. PETEE, AND OF THE THINGS WHICH
HAPPENED PREVIOUSLY TO IT. ^
POINT I.
The devout women going back from the sepulchre,
told all these things which they had heard of the angels,
" to the eleven, and to all the rest, who were mourning
and weeping." And they hearing that He was alive, did not
believe them ; " and these words seemed to them as idle
tales ;'' nay, when Mary Magdalen affirmed that she had
seen Jesus, as little did they believe her.(l)
1. In this fact is described to us, how difficult and how
(7) S. Greg. Horn. xxi. in Evang.
(1) Luo. xxiv. 9. Marc. xvi. 10.
OF THE APPEARANCE TO ST. PETER. 59
"heroic the act of faith is, which lifts us up to believe some
things, against that which we have perceived by our senses,
and how ill and grudgingly men answer to Almighty God,
for the manifold things He does for them, disbelieving
what they heard to have been done by God, and looking
upon the testimony as' dotage, whereas it is more gross
dotage in them not to believe what God has revealed. For
Christ having said to His disciples that He was to be cru
cified, and that He should rise again the third day : and
these devout women now telling them the message of the
angels, and giving them a sign so certain as that they were
to go into Galilee and there see Him, as He Himself had
foretold them on the night of His supper : they did not
believe for all this, but considered it dotage, to think that
a man dead on the cross, left without blood, and wounded
in so many parts of His body, should be risen again : quite
forgetful, not only of the revelation of Christ Himself, but
of the raising up of Lazarus, and of other miracles, which
their master had done before their eyes.
Colloquy. — 0 supreme master, I am well contented
to subdue my understanding to the obedience of faith,
and to deny and wholly renounce all my senses, that
I may believe what Thou hast revealed ; for I know
that " I shall rise out of the earth, and I shall be
clothed again with my skin, and in my flesh," after it
has been converted into dust and ashes, " I shall see" (2)
Thee, my God and my Saviour ; this my hope is laid
up in my bosom, because I do not doubt Thine omni
potence, and much less Thy will, since Thou hast re
vealed and promised that it shall so come to pass.
2. Hence I am to learn carefully to fly two extremes :—
One, that of those who over-lightly believe every revelation
and vision of every woman, not without danger of believ-
(2) Job. six. 25.
60 MEDITATION VI.
ing many things, "which are plain dotage and dreams, or
mere inventions of their own imaginations:- — the other,
that of those who are overhard and difficult to be convinced,
and take all that they hear for dotage, which is an egre
gious error ; for sometimes even women, and ignorant
men, for their devotion and their fervour, are worthy to
have true visions of angels, and even of the Lord of angels,
as is to be seen in this present case ; and therefore such
ought to be believed, especially when those visions tend to
confirm the truths of our holy faith ; nor is it a greater
error to call the dotage of the imagination, God's revela
tion, than, on the other hand, to call God's revelation the
dotage of the imagination.
POINT IT.
Amongst the disciples, the two most fervent, who ex
celled most in the love of Christ our Lord, were Peter
and John. "Peter therefore went out and that other disciple,
and they came to the sepulchre, and they both ran together,
and that other disciple did outrun Peter, and came first to
the sepulchre, but yet he went not in. Then cometh
Simon Peter following him, and went into the sepulchre,
and saw the linen clothes lying, and the napkin that had
been about His head, not lying with the linen clothes, but
apart, wrapped up in one place ;" which was a certain sign
that the body had not been taken away by stealth, but
had risen ; " and he saw and believed" (3) that which the
•women had related to them.
1. Here we may consider, that these two disciples were
not in the same extreme as the rest, who took the revela
tion related by the women for mere dotage ; but yet they
would try whether the ground and signs of that revelation
were good or not. For it is the property of such as are
(3) Joan. xx. 3.
OF THE APPEARANCE TO ST. PETER. 61
wisely fervent, to use diligence, that they may attain to
sufficient certainty in things relating to Almighty God,
and because love overcomes all kinds of difficulties, there
fore, although these disciples know what great persecutions
the Jews would raise up against the disciples of Jesus
Christ, and that they had set a guard to keep the sepul
chre, yet they resolved within themselves to go to it, to
see that which was related by the women.
2. But it was not without mystery that the angels did
not appear to them as to the women ; the reason of which
probably was, that such an appearance was not needful,
since from the women's revelation, and from the sign which
they themselves saw of the linen clothes, which remained
there gathered together, they believed Christ to be truly
risen, and reminded themselves on this occasion of the words
which their master had spoken at His last supper. And
hence it may be seen, that the visions and appearances
of holy angels are not signs of greater sanctity, since they
are sometimes granted to those who are more tender and
weaker in virtue.
3. By these two apostles, Peter and John, are repre
sented the principal virtues with which we are to seek
Christ, namely, faith and charity. For faith discovers the
truths, and enters, first with St. Peter into the sepulchre,
and presently afterwards love enters, as St. John entered,
and with this entrance, faith is increased and strengthened,
and its knowledge rendered more perfect. In the same two
apostles, are likewise represented the two lives, active and
contemplative, which bring us to Christ; the active goes
before, disposing and preparing, and then follows the con
templative, possessing and enjoying.
Colloquy. — 0 most loving Jesus, enlighten my faith
and inflame my charity, that, laying aside all human
62 MEDITATION VI.
fear, I may seek Thee and enter in where Thou de-
sirest I should find Thee : perfect me with the exer
cises of the active life, in all kind of virtue, in order
that I may ascend to the exercises of the contempla
tive life, and, by means of them, may enter into "the
secret of Thy face, "(4) to see, and to enjoy, the beauty
and splendour which Thou hast in Thy glory. Amen.
The mystery contained in the circumstance of Christ
our Lord leaving the linen clothes in the sepulchre, is
pointed out at the end of the second meditation.
POINT III.
St. Peter and St. John returning into the city, St.
Peter went apart by himself, " secum mirans, quod factum
fuerat/" Wondering in himself afc that which was como
to pass, (5) that is, pondering with himself and rumina
ting upon what he had heard and seen in the sepulchre ;
and as he was thus meditating, Christ our Lord appeared
to him, as may be collected from those words which St.
Luke reports to have been spoken by the other apostles :
" Surrexit Dominus vere, et apparuit Simoni.'' " The Lord
is risen indeed, and hath appeared to Simon."(6)
1. St. Peter rendered himself worthy of this appearance
of Christ our Lord, disposing himself for it by the dili
gence which he used in going to the sepulchre, and by the
meditation which he retired to make by himself on the
things which he had seen. And, notwithstanding that St.
John went also with him to the sepulchre, yet we do not
read that Christ our Lord appeared to him; where we may
observe, that Almighty God often imparts greater favours
to such sinners as have truly repented, than to the just who
have not sinned, in order to comfort and encourage such
penitents; as is declared in the parable of the prodigal son,
(4) Ps. xxx. 21. (5) Luc. xxiv. 12. (6) Ibid. xxiv. 34.
OF THE APPEARANCE TO ST. PETER. 63
It was not without cause, therefore, that the first man and
the first woman, to whom, as the Evangelists relate, Christ
our Lord appeared after His Besurrection, were such as
had been first sinners ; that so, " where sin abounded,"
" grace " also might " more abound."(7) Hence I will
encourage myself to put my confidence in Almighty God,
although I have been a grievous sinner, and will dispose
myself by prayer and fervour of life to receive His gifts,
who on His part is ready to give, and liberal in giving.
2. I will consider the great confusion and shame which
St. Peter felt when he saw himself before his master,
remembering that he had denied Him ; and it is to be
believed that he cast himself at His holy feet, bitterly
lamenting his former sins, and craving pardon of Christ our
Lord, who, without doubt, comforted him, and assured him
of pardon, and replenished his soul with unspeakable joy.
Oh what tender words did Christ our Lord use to him, and
what wholesome admonitions did He give him ! We may
imagine that He said to him, " 'Pax tecum,' — peace be
unto thee, — fear not, it is T, — thy sins are forgiven thee, —
confirm thy brethren." (8) Oh how was the heart of the
holy apostle lightened by the sight and words of his blessed
master ! How was he confirmed in faith, and how inflamed
in his love !
Colloquy. — 0 sweet Jesus, how great is the multi
tude and sweetness of Thy mercies towards all sinners,
who, from the bottom of their hearts, repent of their
sins ! Doubtless Thou wouldst have received Judas,
if he had done the penance that Peter did. Blessed
be Thy mercy, 0 Lord, by which I beseech Thee to
make me worthy of the vision of Thy majesty, in the
kingdom of Thy glory. Amen.
(7) Rom. v. 20.
(8) Joan. xx. 19 ; vi. 20. Luc. vii. 48 ; xxii. 32.
64 MEDITATION VI.
3. Consider St. Peter, with great joy and exultation of
mind, returned to the place where his fellow apostles were,
to confirm them in their faith, as Christ our Lord had com
manded him ; and his testimony was so powerful, that
many believed upon it, as may be gathered from the very
words which they spoke, saying, — " Surrexit Dominus vere,
et apparuit Simoni." " The Lord is risen indeed, and hath
appeared to Simon.'' As if they had said: "He is risen,
not in figure, or appearance, but in all truth and certainty.
And this we know, not because He appeared to Mary
Magdalen, or to other women, but because He appeared to
Simon, whose testimony is of great authority." Whence
I will learn, by the example of this apostle, to show myself
grateful for the benefits received from our Lord, and to
make use of them to confirm my brethren in true virtue ;
which I am bound to perform so much the more diligently,
as I have received greater talent to persuade others, and to
be believed.
Colloqinj. — 0 glorious apostle, with great reason
art thou called Simon, that is to say, obedient, since
thou art so truly obedient to the voice of thy master,
in fulfilling that which He has commanded thee,
doing the office of a rock as Peter, and of a head as
Cephas, by confirming and strengthening the faith of
thy fellow disciples, whose head thou art to be : con
firm in like manner my feeble faith, and perfect my
imperfect obedience, in order that I may believe with
great firmness that which thou didst believe, and obey
my Lord with great fervour as thou didst obey.
Amen.
APPEARANCE TO THOSE WHO WENT TO EMMAUS. 65
MEDITATION VII.
OF THE APPEARANCE MADE TO THE TWO DISCIPLES THAT WENT TO
EJttlAUS. _
POINT I.
"And behold two of them," who had heard of the
women what the angels had told unto them, " went the
same day to a town which was sixty furlongs from Jerusalem,
named Emmaus. And they talked together of all those
things which had happened. And it came to pass that while
they talked and reasoned with themselves, Jesus also draw
ing near, went with them. But their eyes were held that
they should not know him."(l)
1. Consider, first, the cause why these two disciples
went out of Jerusalem upon this occasion, which was in
order that they might withdraw themselves from that place,
which they considered dangerous, and take some refresh
ment in the town of Eramaus, in which one of them was
born ; but the mystical cause was, that we might under
stand how the passion of fear and sorrow is wont to be
the cause that the soul departs out of Jerusalem, which is
interpreted the vision of peace, and from the society and
company of the disciples of Christ, who are the good and
godly, to seek some bodily ease, and some indulgence of
the flesh amongst carnal kindred, or worldly persons,
represented by Emmaus, which is interpreted, a people
despised, or a timorous council ; taking indeed in this erro
neous counsel, as making light of the comfort of heaven^
to hearken to the counsel of the earth. I will, therefore,
endeavour never to render myself subject to this passion,
for unless the mercy of Almighty God hinder those counsels
(i; Luc. xiiv. 13. Marc. xvi. 2. S. Th. 3, p. q. Iv. art. 4.
66 MEDITATION VII.
which it suggests, I shall come to lose myself by listening
to them.
2. I will meditate on the causes for which Christ our Lord
vouchsafed to appear to these two disciples, as they walked
in this journey.
i. The first cause was the compassion with which He was
touched towards them, desiring, like a good pastor, to bring
back to the fold these two straying and wandering sheep,
that so we may understand how vigilant He is in this His
office, hastening towards us with His mercy when we are in
the greatest necessity, and following us when we have
departed far from Him, till at last He overtakes us.
Colloquy. — 0 blessed be so good a pastor, who
watches so carefully over His flock : it plainly appears,
dear Lord, that Thou hast exposed Thy life for this
flock, and hast redeemed it with Thy precious blood,
since Thou art so careful to gather it together within
the fold of Thy Church, and from that fold to bring
it to the fold of Thy glory.
ii. The second cause was, that those two disciples were
much perplexed and distressed as they went along ; and it
belongs to Christ our Lord, and is very usual with Him,
speedily to assist and succour such, to moderate their sad
ness, and to send them some refreshment under it, accord
ing to that which He Himself said by the kingly prophet,
— " / am with him in tribulation.^ (2)
Colloquy. — 0 my soul, if thou sawest Him, who is
present with thee in thy tribulations, although veiled
and disguised, doubtless thou wouldst be joyful in
them, holding it for a great blessing to be afflicted in
exchange for the blessings of His presence.
iii. The third cause was, because they were discoursing of
(2) Ps. xc. 15.
APPEARANCE TO THOSE WHO WENT TO EMMAUS. 67
godly things by the way, and Christ our Lord is well
pleased to be present at such sort of colloquies, and, there
fore, in the midst of these discourses, He joined Himself to
them, according to that which He Himself had said :—
" Where there are two or three gathered in my name,
there am I in the midst of them."(3) Hence I will gather,
how good a thing it is, always, and in all places, to speak
of God, and to employ ourselves in such discourses with
our companions, especially in the time of tribulation, since
Christ our Lord comes with such great speed to comfort
those who are thus engaged ; and, on the contrary, how evil
it is to talk of evil and profane things, because Christ our
Lord does not join Himself to such as talk of these things,
but retires and flies from them.
3. I will consider lastly, how the eyes of these disciples
were withheld from knowing Christ because of their little
faith, for which defect our Lord permitted this impedi
ment, till such time as their faith was more perfect ; for,
as the prophet Isaiah says, — " Unless you believe, you shall
not understand." (4) Another cause was the great sad
ness and inward affliction which had seized upon them ;
here we are taught that Christ our Lord is often present
with us in our temptations and tribulations, helping us to
fight, and to suffer them with patience : though we neither
see Him, nor observe that He is present with us, but sup
pose that He is absent, because we do not feel the favour
of sensible consolation.
Colloquy. — 0 good Jesus, suffer not my offences to
cause so great a dimness of sight in my soul, as to
hinder me from seeing Thee, when Thou art present,
and from knowing Thee when Thou speakest within
my heart : but if, in Thy secret providence, Thou
(3) Mat. xviii. 20. (4) Isa. vii. 9, juxta Septuag.
68 MEDITATION VII.
hidest Thyself from me, yet, let not the presence of
Thy grace be wanting to me, lest I be wanting through
my frailty, in that which I ought to perform for Thee.
Amen.
POINT II.
And He said to them, — " What are these discourses that
you hold one with another, as you walk, and are sad?
And the one of them whose name was Cleophas, answer
ing, said to Him, ' Art Thou only a stranger in Jerusalem,
and hast not known the things that have been done there
in these days V To whom He said, « What things V And
they said, ' Concerning Jesus of Nazareth, who was a
prophet, mighty in work and word, before God and all the
people. And how our chief priests and princes delivered
Him to be condemned to death, and crucified Him. But
we hoped that it was He that should have redeemed
Israel.' " (5)
1. Consider first, the sweetness of Christ our Lord, in
this discourse with His disciples, to induce them to dis
cover the wound of their unbelief, and to cure it at the
root ; for which purpose He asked them what were the
subjects of their discourse, making as if He did not know
them, because He desired to hear them out of their own
mouths ; and, in particular, He takes delight in hearing us
speak together of those things, which He has suffered for
our sakes, not at all offended at the mention of them,
although they were so ignominious. Whence I will
gather, that it is the property of the Spirit of Christ to
move us by His inspirations to speak, for two causes ;
first, to publish the greatness of Almighty God, and His
glory ; and next, to discover our own calamities, and to be
cured of them.
(5) Luc. xxiv. 17.
APPEARANCE TO THOSE WHO WENT TO EMMAUS. 69
2. With regard to the disciples, I will meditate on the
high thoughts which they had of their master, although
defective in regard to His divinity ; for they said of Him,
first, that He was " mighty in works," secondly, " in words,1'
thirdly, "before God ;'' fourthly, " before all the people."
Colloquy* — I rejoice, 0 King of Glory, that Thou
art mighty in works, both in deeds of heroic sanctity
and in stupendous miracles, in which Thou manifestest
Thy infinite bounty and omnipotence. I rejoice, like
wise that Thou art mighty in words, teaching celestial
doctrine, which illuminates the understanding, and
inflames the will, and allures them to virtue and truth,
in wbicb Thou showest Thy infinite wisdom- I rejoice
that Thou art so mighty before God as to appease
His anger, and to obtain such abundant mercy for all
men, in which Thou showest the equality that Thou
hast with Him. I also rejoice that Thou art so
mighty before all people, changing the hearts of men,
and attracting tbem to Thy service, in which Thou
discoverest the efficacy of Thy grace. Manifest, 0
Almighty Lord, this Thy might in me, that, according
to my strength, I may also be mighty both in words
and works before God, and before men, working and
speaking such things only as may be pleasing to
Almighty God, and may edify my neighbour to Thy
honour and glory. Amen.
In these four things I ought to study to excel, in the
same order as they are set down. For, I shall not be
mighty in words, if I am not mighty in works ; neither
shall I be such, if I be not first such before God : and if I
be mighty before God by means of prayer, and confidence
in His omnipotence, I shall be much more mighty before
men, as the angel said to the patriarch Jacob. (6)
3. The disciples discovered their frailty and lack of
(6) Gen. xxxii. 28.
70 MEDITATION VII. .
•faith, saying : " We hoped that it was He that should have
redeemed Israel ;" as if they had said, " but this His death
happening, we have lost this hope." " And noiv, besides
all this, to-day is the third day, since these things were
done; yea, and certain women also of our company
affrighted us, who, before it was light, were at the sepul
chre, and not finding His body, came, saying that they
had also seen a vision of angels, who say that He is
alive. "(7) Where is represented the frailty and weakness
of the imperfect, who are wont to lose, on a sudden, their
great esteem for Almighty God, and His proceedings, in
consequence of some adverse event falling out contrary to
their own imperfect; judgment, not knowing the ways which
Almighty God takes to bring His purposes to pass ; like
these two disciples, who could not conceive that the death
of Christ was a most fit means for the redemption of Israel,
which they expected.
POINT III.
Jesus said to them : — " O foolish and slow of heart to
believe in all things wnich the prophets have spoken. 0 wjlit
not Christ to have suffered these things, and so to enter into
His glory ? And, beginning at Moses and all the prophets,
He expounded to them in all the Scriptures the things tha t
were concerning Him.'* (8)
1. Here is to be considered, first, the sharpness of the
reproof given by our Lord, which yet proceeded, not from
indignation, but from zeal and commiseration, and was
intended to stir up and quicken their faith, and to draw
them out of the ignorance into which they had fallen.
He called them " fools," or ignorant, because, having heard
Him make mention so many times of this mystery, they
did not yet understand it. He 1 ewise called them " slow
(7) Luc. xxiv. 22. (8) Luc. xxiv. 25.
APPEARANCE TO THOSE WHO WENT TO EMMAUS. 71
of heart," because, having sufficient reasons and motives to
believe His Resurrection, yet they still stood in doubt
of it.
Colloquy. — 0 sovereign master, with how much
greater reason mayest Thou reprove me, and ?a y to
me : 0 foolish and slow of heart to believe all things
which the prophets and Evangelists have spoken ;
since there are many of these things which I do not
know as I ought, and do not believe with a lively
faith, so as to put them in practice. Take from me,
dear Lord, this my folly and slowness of heart, that I
may both know Thee and serve Thee as I am bound to
do. Amen.
2. Consider that profound and admirable reason which
Christ our Lord added to this reproof: — " Ought not Christ
to have suffered these things, and so to enter into His glory?"
— giving them to understand that their ignorance and hard
ness of heart proceeded from their not fully believing this
truth.
Colloquy. — 0 my soul, open thine eyes, and con
sider, that if it were necessary that Christ should
suffer such and so grievous afflictions, and so enter
into His glory, which yet was His by title of inheri
tance, as being the Son of the Eternal Father by
generation, much more necessary is it, that thou
shouldst suffer something to enter into that glory
which is none of thine, but only God's ; to which,
through His only mercy, He has ordained thee. And
if thou thinkest the same not necessary, thou art a
fool, slow, and hard of heart, and worthy to be re
proved ; but if thou believest this with a lively faith,
work as thou believest, suffering such labours and
afflictions as shall befall thee, since it is written — "All
that will live godly in Christ Jesus, shall suffer per
secution ;" (9) that is, for the love of Him.
(9) 2 Tim. iii. 12.
72 MEDITATION VII.
3. Consider tlie efficacy with which Christ our Lord began
to interpret to them the divine scriptures, opening the interior
of their soul, in order that they might understand them,
and inflaming their hearts with a most ardent fire of love,
that they might be affected to them, and to Him, who did
interpret them, for so they said afterwards : — " Was not our
heart burning within us, whilst He spoke in the way, and
opened unto us the scriptures?" (10) This declaration
they call, " to open the scriptures," which were before shut
to them, since it drew the mysteries to light, which were
hidden in them.
Colloquy. — 0 Heavenly master, who boldest in
Thy hand the key of David, (11) to shut and open
after Thine own will the divine scriptures, shutting
them to the proud, and opening them to the humble :
open them, 0 my Lord, to this Thine unworthy ser
vant, so that my understanding may remain illustrated
with the verity of the mysteries which lie hidden
therein, and my will be inflamed with the charity
Thou discoverest in them. Speak, Lord, to me, in
the way of this life, that so my heart may burn within
me, and my soul be melted with the sweetness of Thy
voice. (12) O blessed disciples, which deserved to
hear so divine a master, whose words are so many
torches, which give light and burn to illuminate and
inflame those that hear them : beseech Him to speak
to me as He spake to you, taking compassion of my
necessity, as He did of yours. Amen.
POINT IV.
" And they drew nigh to the town, whither they were
going, and He made as though He would go farther.
But they constrained Him, saying: — ' Stay with us, be-
(10) Luc. xxiv. 32. (11) Apoc. iii. 7. . (12) Cant. ii. 14.
APPEARANCE TO THOSE WHO WENT TO EMMAUS. 73
cause it is towards evening, and the day is now far
spent.' » (13)
1. Christ our Lord made as though He would leave
these disciples and go farther, though, in truth, His desire
was to stay with them. This was to signify that in their
opinion He was far from them ; and also to provoke the
fire to burst forth which burned within them, that thus
they might invite and detain Him, and by this exterior
work of harbouring a pilgrim, might make themselves wor
thy to harbour God within their souls, and to have Him
manifested to them.
Colloquy. — 0 sweet Jesus, although Thou dost
dissemble, yet certain it is that Thy " delights " are
" to be with the children of men, "(14) and Thou much
more desirest to be with them than they desire to be
with Thee : indeed, if they desire to have Thee with
them, it proceeds from this, that Thou dost first infuse
this desire into them, so to accomplish Thine own. I
give Thee thanks for this immense charity, which
Thou bearest to Thine elect, by the which I humbly
beseech Thee not to exclude me from my part in it.
Amen.
2. The disciples not only invited Christ, but "con
strained " Him to tarry with them : for Christ our Lord
feels great delight when we constrain Him, with prayers,
sighs, tears, penances, and importunate supplications, and
allege titles, and reasons, which in a manner force Him
to grant us what we crave of Him : yea, even when we
come to use that importunate word, which Jacob used, say
ing:— " I will not let Thee go except Thou bless me,"(15)
nor desist to wrestle with Thee, until Thou grant me what
I ask. Yet in very truth, on such occasions we do not
(13) Luc. xxiv. 28.
(14) Prov. viii. 31. (15) Gen. xxxii. 26.
74
MEDITATION VII.
force Him, but His bounty, charity, and mercy, force Him
to favour us ; for He Himself imprints and infuses that
spirit into us by which we do Him violence. And, in a
business of such importance as my salvation, I ought not
to proceed coldly or slowly, but to use all diligence, yea,
and violence as far as the same Lord will permit me.
3. To this effect it will be good to consider the prayer
•which these disciples made, saying : — " Stay with us, 0
Lord, because it is towards evening, and the day is now far
spent" Now they call Him " Lord," whom before they
called " a stranger" because of the great reverence and love
which they had conceived for Him ; and alleged for a reason
to detain Him, because it was towards night, and that the
day was far spent.
Colloquy. — 0 good Jesus, stay with ine, because
in my soul, the light of faith begins to be darkened,
the splendour of virtue, and the fervour of charity,
begin to wax cold and decline ; if Thou departest from
me I shall be converted into an obscure and cold
night : stay also with me, 0 Lord, because the day
of my life draws towards night, and Thy presence is
now more needful to me as the night of my death
approaches nearer. Thou saidst, dear Lord, " If any
one love me, he will keep my word, and my Father
will love him, and we will come to him, and will make
our abode with him." (16) I desire, 0 my Lord, to
love Thee, and to obey Thee with the whole affection
of my heart : stay, therefore, Lord, with me, that I
may accomplish my desire, and attain to the life
eternal; where I shall for ever abide with Thee.
Amen.
This ejaculatory prayer, which the Church uses at this
time, we may likewise often use with the same spirit, as
has been put down in the preceding meditation.
(16) Joan. xiv. 23.
APPEARANCE TO THOSE WHO WENT TO EMMAUS. 75
POINT V.
" And it came to pass whilst He was at table with them
He took bread, and blessed, and brake, and gave to them.
And their eyes were opened, and they knew Him : and He
vanished out of their sight." (17)
1. Here we are to consider the causes why Christ our
Lord would manifest Himself to these disciples, while sitting
with them at the table.
i. The first cause was, to make us understand how greatly
He esteemed hospitality and charity, and how these works
of mercy dispose us to receive Christ in His poor, and to
obtain great favours ; for, as St. Gregory says, (18) these
disciples were not illuminated when they heard the precepts
of Christ, but when they accomplished them.
ii. The second cause was, to make us understand that
examples are much more powerful than words, when any one
would have himself known. For Christ our Lord, powerful
in the one, and in the other, shewed them in the way, the
sweetness and wisdom of His words ; but at the table, the
gravity and modesty with which He was accustomed to
take the bread into His hands, the devotion with which He
blessed it, the thanks He gave to His Father for it, and
the charity with which He imparted it unto others. And,
at the sight of these virtues, the eyes of their soul were
opened so that they knew Him.
iii. The third cause was, to signify the efficacy of the
most holy Sacrament of the Eucharist, figured by this bread,
if it was not rather the Sacrament itself, as some say,
which has virtue to illuminate the soul, and to enlighten
the inward eyes much better than the honey which en
lightened the eyes of Jonathan, son of Saul : for the taste
of the sweetness which is received in this meat, discovers
(17) Luc. xiv. 30. (18) Horn, xxiii. in Evang.
76 MEDITATION VII;
to us by experience, the excellency and sublimity of Christ
our Lord whom it contains, and by means of whose pre
sence ifc works such marvellous effects. From these three
causes, I will conceive great desires to exercise the three
things before specified, viz., the works of mercy — to give good
examples to others, — and often to receive the Blessed Sa-
erament ; beseeching this celestial master to help me so to
exercise them, that my eyes may be opened to know and
serve Him as He deserves.
2. Lastly, I will ponder the causes why Christ our Lord
presently disappeared, and left them at a time when they
were principally to taste His presence. — This He did to
show the truth of that sentence of holy Job, where it is
said : — " Thou visitest him early in the morning, and Thou
provest him suddenly. " (19) For, in this mortal life, the
visitations of Almighty God are not of long continuance,
nor of set purpose, but as in passing, so that, as soon as He
appears He withdraws Himself, partly for our exercise, —
partly that we may attend to the works of charity towards
our neighbours. And so it happened in this present case :
for, as soon as Christ our Lord had vanished out of their
sight, the two disciples, replenished with unspeakable joy
at having seen Him, and blaming their own slowness for
not having known Him in the way, when they heard Him
speak, and their hearts burned with His holy words, re
turned to Jerusalem, to declare this joyful news immedi
ately to the apostles, publishing that they had seen Him,
and knew Him in breaking of bread. So that those who,
as they went to Emmaus, walked slowly, and, as we say,
with feet of lead, for very sadness, returned with haste,
being full of joy, and ran like harts.
Colloquy. — 0 mutation of the hand of the highest !
(19) Job. vii. 18.
THE APPEARANCE OF CHRIST TO HIS APOSTLES. 77
0 infinite power of our Saviour Jesus ! In how short
a space, 0 my God, didst Thou change the hearts of
Thy disciples, and how many means didst Thou use
to alter them ! Visit me, dear Lord, often in this
manner, although Thou presently prove me, because
the sight of Thee, even if it last no more than a mo
ment, suffices to draw me out of all sadness, and to
fill my soul with all celestial joy, dilating my heart,
that I may "run the way of Thy commandments, "(20)
until I come to see Thee, set in the throne of Thy
glory, world without end. Amen.
MEDITATION VIII.
OF THE APPEARANCE WHICH CHRIST MADE TO HIS APOSTLES ON THE
DAY OF HIS RESURRECTION.
POINT I.
" When it was late, that same day" of the Resurrection...
and the doors were shut where the disciples were gathered
together for fear of the Jews, Jesus came and stood in the
midst (1) of them.
1. I will consider first, the causes why Christ our Lord
deferred to visit His apostles until the evening, there being
many amongst them who greatly loved Him, and earnestly
desired to see Him, as St. John, St. Andrew, and others.
i. The first cause was, because there were some amongst
them slow to believe, and it was, therefore, needful to dis
pose them by little and little, that this apparition might be
profitable to them.
ii. The second was, to prove the patience of those He
loved most, and with this delay to augment the desire
(20) Ps. cxviii. 32. (1) Joan. xx. 19. Luc. xxiv. 36.
78 MEDITATION VIII.
they had to see Him, and to dispose them the better for
the grace and favour which He meant to do them.
iii. The third was, because it is the custom of God our
Lord, to come and comfort those that are His, at such
times as they are most disconsolate, and past all hope of
receiving Him. When the apostles, therefore, had shut
themselves in the supper chamber, having lost all hope of
seeing their master on that day, He suddenly entered to
visit them. Whence I will learn patiently to expect the
visitation and consolations of Almighty Grod, being per
suaded that He will send them to me at such times as
shall be most convenient for me, according to that which
He said to Habacuc : — " If it will make any delay, wait
for it, for it shall surely come, and it shall not be slack."
(2) And of that which was said to Job: — "When thou.
shalt think thyself consumed, thou shalt rise as the day-
star." (3)
2. I will consider, secondly, the causes why He entered
in, " the doors being shut.'*
i. One was, to manifest to His disciples that His Body
was truly glorified, and that, by the gift of subtilty, He
could penetrate where He would, without any manner of
impediment. — ii. Next, to show by this work the efficacy
of His omnipotency, and that, as absolute Lord, He could
enter and penetrate into the soul, and visit and comfort
her with His inspirations, and change and alter her, as
Himself would, without any obstacle being able to resist
His efficacious will (4)— iii. Moreover, to signify that it is
grateful to Him when His servants shut the doors and
windows of their hearts, their outward senses, that death
may not enter by them. (5) These being shut, He Himself
(2) Hab. ii. 3. (3) Job xi. 17. (4) Horn. ix. 19.
(5) Jer. ix. 21.
THE APPEAEANCE OF CHBIST TO HIS APOSTLES. 79
enters as the Author of life, to replenish them with joy and
gladness.
Colloquy. — 0 King of glory, Thine is my soul, with
all her powers, for it is a house built with Thine om
nipotence, to be Thine own habitation ; enter, there
fore, into her as Lord and master, and do in her
what Thou pleasest, for I desire in nothing to resist
Thine holy ordinance : I desire to shut all her gates,
so that nothing may enter, to displease Thy divine
eyes ; but if Thou, 0 my God, please to remain within
her, they shall be shut much more assuredly by
means of Thy presence.
3. I will consider, thirdly, why He set Himself in the
midst of them ; which was, perchance, to manifest the
truth of that which He said to them: — " Where there are
two or three gathered in my name, there am I in the midst"
(6) of them, as a sun to illumine them, as a master to
instruct them, as a pastor to govern them, as a mediator
betwixt God and man, to pacify them, and as a protector,
defending and covering them under His wings; for all
these offices does our Lord perform to those that are His,
when He places Himself in the midst of them.
Colloquy. — 0 my soul, since Christ is there, where
two or three are gathered together in His name, pro
cure that thy three powers, — thy memory, under
standing, and will — be gathered together in holy
prayer, having the gate of thy senses shut, for then
thy Lord will presently come, and set Himself in the
midst of them, enlightening them as the sun ; teaching
them as master, governing them as pastor, and. lastly,
uniting them with Himself, with the union of perfect
love.
(6) Mat. xviii. 20.
80 MEDITATION VIII.
POINT II.
Jesus said to them: — " It is I; fear not. But they, being
troubled and frightened, supposed that they saw a spirit.
And He said to them, Why are you troubled? See my
hands and feet, that it is I myself ; handle, and see ; for a
spirit hath not flesh and bones, as you see me to have.
And when He had said this, He showed them His hands
and feet :" " the disciples, therefore, were glad when they
saw the Lord.' '(7)
1. The words which Christ our Lord spake to His
apostles when in the midst of them, are the effects and
signs of a good spirit.
i. The first word was, " Peace be to you ;'' as if He had
said, " Remember that I said to you, Peace I leave with
you; my peace I give unto you; "(8) this peace have I
now gained by my Passion and death, and now impart the
same to you, and salute you with it." — ii. The word was,
" It is I," which was to say, " I am the same I was wont
to be in nature, person, and condition ; I am your master,
your Saviour, your protector, your brother, your Lord,
and your God." And by these words, pronounced after
so sweet a manner, He appeased and quieted them, and
made Himself known to them. — iii. Then He addressed
the third word, " Fear not," as if He had said, " Although
fear assault you, yet do not admit it, nor give it leave to
enter into you ; fear not the fury of the Jews, nor the
anger of the Gentiles, nor the rage of kings and princes,
which have risen up against me, for I being in the midst
of you, you are secure from all these troubles."
Colloquy. — 0 King of glory, vouchsafe to come
into my soul, place Thyself in the midst of her powers,
and say to them, — " Peace be to you." Give me,
(7) Luc. xxiv. 36. Joan. xx. 20. (8) Joan. xiv. 27.
THE APPEARANCE OF CHRIST TO HIS APOSTLES. 81
dear Lord, that peace which the world cannot give,
place peace in my flesh, and in my spirit, in my
powers, and in all my senses ; give me peace with
Thy Father, and with my brethren. Say, Lord, to
my soul, — " It is I, fear not," for if I have this pledge,
that Thou art with me, there is no cause why I should
fear, having such a protector.
2. I "will consider, secondly, the great benignity of Christ
our Lord; for, not contented with assuring His disciples
of His Resurrection by the sight and hearing, giving them
His own body to behold, and speaking to them with His
own voice, He would further assure them by their touch,
giving them leave to touch and to handle His Blessed Body ;
especially His feet, His hands, and His side, in which the
marks of the wounds of the nails and lance remained.
This was to heal the wounds of infidelity and pusillanimity,
with which their hearts were wounded; for, to this end,
amongst others, did He retain those sacred marks after His
Resurrection. And so, indeed, it came to pass, that, ap
proaching to those wounds with great reverence and love,
they were illuminated by that touch, confirmed in faith,
and filled with love and joy for the glory of their master.
Colloquy. — I give Thee thanks, 0 Sovereign mas
ter, for the favour which Thou hast done to Thy
disciples, and in them to all of us. It is well seen,
that Thou hast changed the law of fear into the law
of love, since in old time Thou tookest life from them
who beheld the ark of the Testament with curiosity,
or rashly attempted to touch it: (9) but now Thou
who art the true Ark of the New Testament, ex-
hibitest Thyself to be seen and touched, communica
ting life and joy to Thy disciples, that see and touch
Thee. Oh that I had been present in this blessed
company and that I might have seen the beauty and
(9) I Reg. vi. 19. 2 Reg. vi. 6.
Vol. V.-6.
82 MEDITATION VIII.
glory of my Eedeemer Jesus, have heard His sweet
voice, and have touched His precious wounds ! O
most sweet Jesus, behold me placed, in spirit, before
Thy venerable presence, adoring Thy sovereign ma
jesty, and prostrate in heart, I approach to kiss Thy
precious wounds, with great confidence, for, by means
of them I shall be healed of my own.
POINT III.
Some of the disciples, not yet believing that it was the
same Christ who had been crucified, and wondering " for
joy, He said, 'Have you here anything to eat?' And they
offered Him a piece of broiled fish, and a honeycomb.
And when He had eaten before them, taking the remains,
He gave to them."(10)
1. Here is first to be considered the greatness of the love
of Christ our Lord, who, not contented with those things
which He had said and done to assure His disciples of His
Resurrection, added this other great sign of singular hu
manity and affability, asking of them something to eat, and
eating with them, although it was a thing very remote
from His glorious estate. From whence I will draw great
motives of loving Him, who humbled Himself, and showed
Himself so courteous for our advantage ; I will also take
an example to humble myself, that I may do good to my
neighbours, although it be in something which does not
altogether agree with the greatness of my estate, because
it will not be against this greatness, being done for the
good of my neighbour.
2. In the mystery of this eating, the broiled fish ivas a
figure of Ills Sacred Humanity, which was broiled in the
fire of tribulations upon the cross. And the honeycomb
represented His Divinity, which is the fountain of all
sweetness; both which are found conjoined in the Blessed
(10) Luc. xxiv. 41.
THE APPEARANCE OF CHRIST TO HIS APOSTLES. 83
Sacrament, and both which Christ our Lord ate, in the
night of- His Passion ; both these we now offer in sacrifice
to Him ; and both these He gives us for the sustenance of
our souls, to inflame us in the fire of His love, and to fill
us with spiritual joy.
Colloquy. — 0 Beloved of my heart, if Thou askest
ought of me to eat, what shall I offer Thee, agreeable
to Thy taste, but this fish and this honey ? That
which Thou has given me, the same do I give again
to Thee, and hope to receive it from Thy hand to eat
of it, and to satisfy my necessity ; and if Thou re-
quirest ought else of me, behold me here, who like a
fish swim in the tempestuous sea of this world,
oppressed by the licence of my flesh, and the evil
humours of my sensuality. Draw me, dear Lord, out
of this sea, burn me with the fire of Thy divine love,
dry up my abominable humours, and season me with
the sweetness of Thy grace, that, like to a honey
comb, I may be delightful to Thy divine taste.
Amen.
3. Finally, Christ our Lord, having showed these dis
ciples by the aforesaid signs that it was Plimself, brought
to their memory that all which was come to pass had not
happened by mere chance, but "that all things must needs be
fulfilled which are written in the law of Moses, and the
Prophets, and in the Psalms, concerning" Him. (11) " Then
He opened their understanding, that they might understand
the Scriptures," as He did to those who went to Emrnaus.
And it is to be believed that their hearts burned within
them, when He declared the Holy Scriptures to them.
With this favour He sealed the testimonies of His Resur
rection, alleging and confirming the same with holy Scrip
tures, which none could ever understand, if the same
(11) Luc. xxiv. 44.
84 MEDITATION VIII.,
Christ did not open their senses to understand them; and
if I understand them with the light which this Lord
gives me, I shall not omit to believe and to embrace what
they teach.
Colloquy. — 0 heavenly master, who saidst unto Thy
apostles, — "to yon it is given to know the mystery of
the Kingdom of heaven, but to the rest in parables,
that, seeing they may not see, and hearing may not
understand,"(12) I confess that the sublimity of Thy
sovereign mysteries are hid from me, and concealed
from my understanding, because it is much obscured
through my sins ; but remember, 0 Lord, that
through the merits of Thy Passion, Thou hast opened
the book that was shut, and sealed with seven seals,
(13) so that it may be read. Open, Lord, to me, I
beseech Thee, the book of Thy sacred mysteries, that
I may understand them, and be wholly inflamed with
the fire of Thy love. Amen.
4. From what has been said in this meditation, we may
learn the especial means which God uses in comforting His
friends by interior feelings, of Which mention has been
made in the Introduction of this Book, chapter xi. For
in this apparition Christ comforted His apostles, not only
in their external senses, but proportionably in their inter
nal ; — for to their sight He showed Himself to them risen,
and very beautiful ; — to their hearing \ He spoke to them
with great sweetness and courtesy ; — to their touch, per
mitting them to touch His most precious wounds; — to
their taste, distributing to them the remains of the fish
and honey ; — and finally, opening and perfecting their
interior senses, to the end they might understand the
Scriptures, and the sacred mysteries contained in them.
All which Christ our Lord works spiritually in those souls
(12) Luc. viii. 10. Mat.xiii. 11. (13) Apoc. v. 8.
ON CHRIST'S GIVING THE HOLY GHOST. 85
which give themselves to contemplation, as has been
showed in the aforesaid chapter, and will be further seen
in the ensuing meditations.
MEDITATION IX.
ON CHRIST'S GIVING TO HIS APOSTLES THE HOLY GHOST, AND THE POWER
TO OREHJT SINS.
POINT I.
" He said, therefore, to them again : — Peace be to you.
As the Father hath sent me, I also send y<n«."(l)
1. Christ our Lord, in this appearance, said twice to
His apostles, " Peace be to you." — The first was on entering :
in order to dispose and make them capable of knowing
the mystery of His Resurrection; because when the heart
is molested with remorse for sins, disordered passions, and
a multitude of cares, or with a troop of imaginations, it is
not sufficiently disposed to know Christ, and to contemplate
His holy mysteries, whence it is needful that Christ our
Lord should first appease and pacify it ; yet not without
our own concurrence and help to take away the four im
pediments of contemplation aforementioned, which St.
Bernard calls,(2) " Culpa mordens, sensus egens, cura
pungens, irruentia corporearum imaginum phantasmata—
Sin gnawing, sense needing, care pricking, and the troop
of corporal imaginations pressing and intruding." These
impediments being removed, by means of the interior
peace which Almighty God imparts to us, the soul, co
operating to that end, is made capable of the consolations
which have been specified in the end of the preceding
(1) Joan. xx. 21. (2) Ser. xxiii. in Cant.
86 MEDITATION IX.
meditation. He said to them the second time, — " Peace be
to you," the better to dispose them for tlie office He intended
to impose upon them, viz., to go through the world, to
converse with men, and to convert them ; which cannot be
done but by those who conserve peace in themselves, and
are, as much as lies in them, strongly disposed to conserve
it with one another, with others, and all with Almighty
God.
Colloquy. — 0 King of peace, say twice unto my
soul, — " Peace be to thee," that I, partaking both
of the one and the other peace, may come to the
knowledge of Thy celestial mysteries, and help others
also to know them ; so that we may all love Thee,
and serve Thee with true peace, and with true charity.
Amen.
2. Consider the words of Christ our Lord- to His apos
tles : — " As the Father sent me, so I send you/' In these
words He committed to them the office for which He had
chosen them, viz., of apostles, or " Sent." As if He had
said : — " As my Father sent me into the world, that I might
teach it the way of verity and virtue — even so do I send
you, that you may finish what I have begun.'' Whence is
to be seen the great dignity which Christ our Lord gave
to His apostles, making them His legates and successors in
the work of the conversion of the world, according to
that of the apostle, saying: — '"Christ hath placed in us
the word of reconciliation. For Christ, therefore, we are
ambassadors, God, as it were, exhorting by us. For
Christ, we beseech you, be reconciled to God."(3) And
in the same dignity others do, and succeed, even to the
end of the world, so that there will never be wanting some
who may attend to its conversion and perfection. And
this word, sicut, " as,'' has great force and emphasis, for
(3) 2 Cor. v. 20.
ON CHRIST'S GIVING THE HOLY GHOST. 87
although it does not denote equality, yet it denotes great
similitude. As if He had said,—" I, who am equal to my
Father, send you, as He sent me, granting you many of
those graces and gifts which I have in myself, that
you may perform the same office which I have performed."
But, to the end we might not think that this office was
one of ease and rest, in the same words He admonished
them of the charge and burden of it, saying, " Like as my
Father, although He loves me, sent me not to receive
honours and contentments, but to suffer ignominies and
disgraces, as my office requires, even so I, although I love
you, send you to suffer great persecutions, that you may
comply also with yours, as I suffered the like in satisfying
mine ; for the servant or disciple ought not to be more
privileged than he that sent him for his legate. "(4)
Colloquy. — 0 Apostle and supreme Priest, Christ
Jesus, to whom the name of Apostle pre-eminently
belongs, since Thou wast sent by the eternal Father
to save the wroiid ; it is just that we should all con
form ourselves to Thy life, and follow the steps of
Thy holy mission, sustaining the labours which Thou
sustainest, to accomplish the will of Him that sent
Thee. Behold here I offer myself, wholly in Thy
service, send me where it pleases Thee, for I am
ready to suffer what Thou shalt ordain ; for since it
is Thou Who sendest me, Thy grace will also help
me to accomplish what Thou commandest.
POINT II.
" When He had said this, He breathed upon them, and He
said to them, Receive ye the Holy Ghost."(5) The great
ness of this gift we will consider in Meditation XXII. At
present we will dwell upon the manner in which it is
given, and the mystery of this breathing.
(4) Joan. xiii. 16. (5) Joan. xx. 22.
88 MEDITATION IX.
1. First, He breathed to signify, that the Holy Ghost
which He gave them, proceeded from Him, as the breath
proceeds from one who breathes. So that Christ does not
only give us His gifts, but gives the Holy Ghost also
together with them, who, although distinct in person, is
yet not so in substance. Blessed be such a giver, who,
with such liberality and facility, gives us so great a gift,
a gift as precious as Himself who gives it.
2. Secondly, He breathed to signify that it was He who
breathed into the face of Adam, whom He had formed of the
slime of the earth, "^the breath of life," by which he be
came a " living soul ;''(6) and that this breath works the
same effect in the soul, that the other did in the body, i.e.,
it quickens it, makes it beautiful, gives it motion and
senses, and works proportionable to the supernatural life
which He had communicated to it : and consequently such
as the body is without the soul, such the soul is without
the grace of the Holy Ghost to quicken it. I will, there
fore, conceive a most inward desire of this Divine Spirit,
craving the same of Christ our Xord, with exceeding
fervour.
Colloquy. — 0 sweet Jesus, breathe into my soul this
breath of the Holy Ghost, that she may live the new
life of grace, and work the works worthy of life eter
nal, to Thy honour and glory. Amen.
3. Moreover, this breathing is an air, which we send
with force out of the mouth, to blow away some dust or
mote upon a garment, or other clean thing: and in thin
manner the Holy Ghost is given to those that are already
just, as the apostles were, in form of breathing, that with
an inward force they may be moved to that which is
good, and be purified and cleansed from their faults and
(6) Gen. ii. 7.
ON CHKIST'S GIVING THE HOLY GHOST. 89
imperfections, although but light, so that nothing may
remain in them that beseems not purity of spirit.
4. Finally, this gift was as a pledge of that spirit, which
He was to give them on the day of Pentecost, in the form of
a vehement wind, in much greater abundance, just as a
vehement wind far exce.eds a breath; for that which is
given this day, was given for one effect only, viz., to par
don sins ; that of the day of Pentecost for many other
effects, as will be seen in the proper place.
POINT III.
Then Christ our Lord added ; — " Whose sins you shall
forgive, they are forgiven them ; and whose sins you shall
retain, they are retained." '(7)
1. In these words, Christ our Lord granted to His
apostles power to pardon sins, a power which is proper to
Almighty God, because it only [appertains to Him that is
injured, to pardon the injury that is done Him. As sin,
therefore, is a most grievous injury against God, and
against His law, it appertains only to God to pardon the
same — or to those to whom He gives power to this end.
This power He gave not to angels, but to men, for whom
He made Himself man. Neither did He give it to men who
went before His coming into the world, (8) that is, to the
priests of the ancient law, who, as they could not heal the
leprosy of the body, but only declare that it was healed,
(9) so much less could they cleanse the leprosy of the soul,
But to the priests of the new law, Christ our Lord gave
full power by means of the sacraments, to cleanse souls
really and truly from the leprosy of sin, in His name, and
as His vicars ; and so makes them participate in that infi
nite dignity of Saviour, which is signified by the name of
Jesus, because in virtue of Him, they save and deliver
(7) Joan. xx. 23, (8) Isa. xliii. 25. (9) Luc. xvii. 14.
90 MEDITATION IX.
from sin, for which we ought to give Him innumerable
thanks.
Colloquy. — 0 most liberal Jesus, how shall we
repay Thee for so singular a benefit as this is ? And
since Thou wouldst give to others so great power, had
it not been better to have given it to the angels, who
were pure and clean from sin, zealous of Thy honour,
and which they knew well how to defend ? 0 im
mense liberality, 0 liberal mercy ! To sinful men
Thou impartest Thy power to pardon sins, that they
may pardon with more liberality the more they know
their own necessity ; and although it is most just that
they should regard Thy honour, yet Thou art pleased
also that they should have respect to their own profit.
2. This mercy and liberality are the more conspicuous,
since in many things He has put no bound nor limit to this
power. — i. For, first, it extends to all men in the world, of
whatever estate or condition, without excluding any, as
long as they live in this mortal life ; so that unless the
sinner himself neglects to seek pardon of his sins, by means
of the sacrament, nothing can be wanting to him to obtain
pardon from defect of power. — ii. Secondly, the same
power extends to all kinds of sins, however grievous and
enormous; so that, if they repent, there is power upon
earth to pardon even those who commit the sin against
the Holy Ghost ; that sin of which Christ Himself said,
that it should neither be forgiven in this world nor in
the world to come,(10)because of the difficulty which they
who have so sinned, place in the way of remission. — iii.
Thirdly, it extends to any number of sins committed during
life, so that not only seven times seven, but seventy times
seven, (11) yea, seventy thousand times seven, and without
number, may be pardoned to him who sins so often, and
(10) Mat. adi. 32. (11) Mat. xviii. 22.
ON CHEIST'S GIVING THE HOLY GHOST. 91
this with wonderful sweetness. For, as Christ our Lord,
with the breath which He breathed from His mouth, gave
to His apostles the Holy Ghost ; even so the confessors,
with the words of absolution, which proceed out of their
mouth, in the virtue of Christ, give it to penitents, and
deliver them from their sins. And to the end, that this
power might remain perpetually in the Church, Christ
our Lord would that bishops, the successors of the apos
tles, should, with the same breathing, and speaking the
same words which He pronounced, give the Holy Ghost,
and ample power to pardon sins, to those priests whom
they ordain.
Colloquy. — 0 most loving and most liberal Jesus, if
it had cost Thee little to pardon sins, I should not so
much wonder that Thou art so liberal in communica
ting such ample power to pardon them : but having
cost Thee the price of Thy most precious blood, shed
with such terrible pains, and contumelies, who can
but wonder, and go forth out of himself to publish
everywhere Thine infinite mercy. Seventy thousand
times be blessed Thine infinite charity, by which I
humbly beseech Thee, that Thou wouldest vouchsafe
to help all sinners, to profit by it, and obtain the
pardon which Thou on Thy part offerest them. Amen.
3. From what has been said, I will understand with what
spirit and fervour I am to approach the holy sacrament of
Confession, as he that goes to receive the Holy Ghost, by
means of the word of absolution, which, like the breath of
Christ, proceeds from the mouth of the priest. Of which
matter something has .been said in Meditation XXX. of
the First Part.
92 MEDITATION X.'
MEDITATION X.
«F THE APPEARANCE MADE TO THE APOSTLES — ST. THOMAS BEING PRE
SENT — ON THE EIGHTH DAY AFTER THE RESURRECTION.
POINT I.
" Now Thomas, one of the twelve, who is called Didy-
mus, was not with them when Jesus came. The other
discfples, therefore, said to him, We have seen the Lord.
Bat he said to them, Except I shall see in His hands the
print of the nails, and put my finger into the place of the
nails, and put my hand into His side, I will not be-
Here are to be considered the defects which were in this
apostle, not to despise him, but for our own admonition,
and to make more apparent the mercy of Christ our Lord
in curing him, and how greatly he profited by the same
cure.
i. The first defect and default was, that lie departed from
the company of the other apostles, perhaps because he was
weary of them, or wished to ^attend to some other thing
more agreeable to his taste. Thus he deprived himself of
so great a good, as to see Christ our Lord, and enjoy the
graces and favours which He imparted to His other com
panions. Whence I will learn how great an evil it is to
separate myself from the company of the good ; and if I be
Religious how prejudicial it is to withdraw from the com
munity of my brethren, and fall into the vice of singularity.
For Christ our Lord abides in the midst of those who are
united in love and charity, and abandons those who make
themselves singular, to the detriment of brotherly charity.
ii. The second sin was, incredulity, together with hard-
(1) Joan. xx. 24.
ON THE APPEAKANCE MADE TO THE APOSTLES. 93
ness of heart, and pertinacity of judgment; for he refused
to believe that which all his fellow disciples testified as
eye-witnesses ; and preferred his own judgment by secret
pride before the judgment of all the others.
iii. The third sin, a certain kind of presumption and
curiosity, which arrived at such a pitch, as to prescribe to
God Himself the manner in which he would be induced to
believe ; saying, that he would not be content with seeing
with his eyes Christ alive, but must also put his fingers
and his hand into His wounds. This temper truly is very
pernicious to those who treat with God, for they ought
not to presume on themselves, nor yet to pretend to es
pecial favours, nor assign the means by which they will
be induced to believe ; neither ought they so to dedicate
themselves to the divine service, as to reject the ordinary
means which God has appointed.
iv. The fourth effect was a sort of perverseness, by which,
for the space of eight days, he remained in his bad disposi
tion, so as not to be softened by the saying of his fellow
disciples, neither of Peter, nor of those who saw Him on
the way to Emmaus. Perhaps, too, the Blessed Virgin our
Lady told him the same, with the other devout women, to
all of whom he lent a deaf ear, persisting in his hardness,
in which he persevered many days, and would have perse
vered to the end of his life, if Christ our Lord had not
come to cure him, All this succeeded, by the especial
providence of Almighty God who permitted it; partly,
that the hardness of Thomas in not believing might give
greater stability and solidity to his testimony, after he had
himself believed ; partly, that we might see our own weak
ness if God withdraws His hand from us, and that none
can come to Christ by faith, if it be not given him from
above, and unless he be drawn by His Father. (2)
, (2) Joan. vi. 44.
94 MEDITATION X. ,
Colloquy. — Son of the living God, since Thou
knowest the substance of which I am made, shake me
not off from Thy hand, lest I perish; deliver me from
these four vices, which, like four winds, beat upon the
house of Thomas, that they may not also beat upoa
mine, and overthrow it to the ground.
POINT II.
" After eight days, again His disciples were within, and
Thomas with them. Jesus cometh, the doors being shut,
and stood in the midst, and said : Peace be to you. Then
He saith to Thomas, Put in thy finger hither, and see my
hands, and bring hither thy hand, and put it into my side,
and be not faithless, but believing."(3)
1. I will consider first, with what infinite charity Christ
our Lord cares for His sheep : for, having waited eight
days for Thomas's conversion, and seeing him persevere in
his .hardness of heart, He would no longer delay His
remedy, but came in person to heal him, manifesting Him
self to him and to the others, entering in, the doors being
shut, and saluting them with these Avords, — " Peace be
unto you," as He had done before, that thus He might
move him to believe.
Colloquy. — 0 most loving pastor, who lovest one
sheep as much as many, and dost willingly leave
the ninety-and-nine in the desert, to come and seek
that one which has gone astray, and fled from the
flock, until Thou findest him ; now I see that Thou
art always the same, since the desire to save this
sheep, Thine apostle, who had lost himself, caused
Thee to come to seek him, take him by the hand, and
desire to put him in Thy heart.
2. Although Christ our Lord could have appeared to
St. Thomas alone, as He did to St. Peter, yet He would
(3) Joan xx. 26.
ON THE APPEARANCE MADE TO THE APOSTLES. 95
not, but in the presence of the other apostles. — First, that
Thomas might understand that this grace was not vouch
safed to him for his own deserts, but because he was in
the company of the other good and beloved disciples of
our Lord : — Secondly, that the rest might more manifestly
see the exceeding charity of their master, who, to do
good to one, and that one incredulous, appeared to all, and
with His presence comforted all, and also, that as all had
been witnesses of the incredulity of Thomas, they might
likewise be witnesses of his faith, and thus confirm them
selves the more in their own. Whence is to be seen the
sweet providence of our Lord, who not only turned the
defect of one to his own good, but also to the good of the
other elect, so disposing of His cure that all might gather
its fruit.
3. I will consider, thirdly, the mildness and affability
with which Christ our Lord spoke to Thomas, while He
condescended to his weakness. For, that Thomas might
understand that Christ knew his thoughts, and understood
what he said, He would convince him by this very means,
saying to him, — " Since thou hast said, that thou wilt not
believe, except thou shalt see and touch the wounds of
my hand and side, come hither, and put thy finger into
the holes of my hands, put thy hand into my side, and be
no more faithless, because I have not deserved this of thee,
but be believing, to which thou art worthily invited by
these wounds."
Colloquy. — 0 infinite mildness of the words of
Jesus ! Now I see, 0 my Saviour, how justly Thy
apostle said, " the goodness and kindness " towards
man, of our Saviour God, " appeared, not by the
works of justice" which He did, "but according to
His mercy He saved us. "(4) Thy benignity and kind-
(4) Tit. iii, 4.
96 MEDITATION X.
ness, 0 my Saviour, appeared this day, when Thou
appearedst to Thomas, saving him, not for his works,
which did not merit it, but according to Thy great
mercy, as a pledge of which Thou hast said, that it
hides not itself from those that seek it, and also it
plainly offers itself to those that seek it not, and dis
covers itself to those that ask it not. (5)
POINT III.
" Thomas answered and said to Him, My Lord and my
God. Jesus saith to him ; Because thou hast seen me,
Thomas, thou hast believed ; blessed are they that have
not seen, and have believed.'' (6)
1. First, consider this illustrious confession of St.
Thomas. For it does not appear by the holy Gospel
•whether he touched the wounds of Christ our Lord, or
contented himself with having seen Him, and heard His
-words, He inviting him to touch them, yet it is to be
believed, that for reverence sake, he abstained from touch
ing them, casting himself at His feet.(7) But Christ our
Lord took Mm by the hand, and caused him to accomplish his
first desire; thus manifesting the greatness of His charity.
Thomas having touched the wounds, became so illuminated,
that with great affection of heart he confessed that Christ
was his Lord and his God, clearly acknowledged his
humanity and divinity, and entirely gave himself up to
His holy service with most fervent love ; as he declared
by the words, "My Lord and my God," which are words
of most tender love, and for this cause he said not our
Lord and our God.
Colloquy. — With great reason, 0 Thomas, dost
thou call thy master "my Lord, and my God," since
He so greatly loved thee, that it was only for thy
(5) Isa. Ixv. 1. Rom. x. 20. (6) Joan. xx. 28, 29.
(7) S. Tb. 3, p. q. liv. art. 4, ad 2, et citat. S. Leonem.
ON THE APPEARANCE MADE TO THE APOSTLES. 97
good that He appeared to thy fellow disciples : and
as if He were forgetful of them, He directs His words
wholly to thee, to inflame thee in His love. 0 sweet
Jesus, I also with Thomas, freely confess that Thou
art my Lord and my God, because Thy love is come
to such a pass, that Thou art ready to do that for me
alone, which Thou didst for him ; for Thou hast
already loved me, and hast delivered 4Thyself to death
for me, (8) and now desirest to apply the fruit of Thy
death to me, as if Thou hadst suffered for me alone.
2. Secondly, although He approved the confession of
Thomas, yet He would not praise liimfor it by calling him
blessed, as He did St. Peter, when he confessed Him to be
the Son of the living God,(9) because he had been slower
in believing than St. Peter : and that others should nob
take occasion by this example to require as much, craving
the proof of the senses for believing the mysteries of God.
He therefore rather conveyed a secret rebuke to him in the
words : — " Because thou hast seen me, Thomas, thou hast
believed :" as if He had said, It was needful for thee to see
me and handle me, to believe that I am thy Lord and thy
God.
3. Then our Lord presently added : — " Blessed are they
that have not seen, and have believed." This He said for
the comfort of the faithful, who though they obtained not
the grace to see Him in this mortal life, yet they believed
without seeing, that which Thomas saw and handled.
The same Lord also said at another time ; " Blessed are
the eyes that see the things which you see," for " amen I say
to you, that many prophets and kings," and just men, "have
desired to see the things that you see, and have not seen
them,"(10) but now He says, " Blessed are they which
(8) Gal. ii. 20. (9) Mat. xvi. 17.
(10) Mat. xiii. 16. Luc. x. 23.
Vol. V.-7.
98 MEDITATION XI.
have not seen, and have believed : " for on the one side we
enjoy all the goods and fruits which He purchased for us
by His death, as of the sacraments which He instituted,
the examples which He gave us throughout the whole
course of His life, the sermons which He preached, and
the perfect law which He taught us ; and on the other
side, our faith is more meritorious, inasmuch as we believe
without either having seen or handled with our corporal
senses, that which they both saw and handled. This faith
is the beginning of all our beatitude, into which, if it be
perfected by love and charity, it will finally bring us to
enter.
Colloquy. — I give Thee thanks, 0 my Saviour, for
the care which Thou hadst to comfort those who could
not enjoy Thy blessed presence, and since I have not
the blessedness of those who beheld Thee with their
corporal eyes, I desire perfectly to attain that blessed
ness which those enjoy who behold Thee with their
spiritual eyes. Illuminate them, 0 Lord, with Thy
celestial light, that my faith being quickened, and
my charity inflamed, I may always believe in Thee,
and always love Thee, so that I may come at the
last to belblessed with Thee, in Thy celestial kingdom.
Amen.
MEDITATION XI.
THE CAUSES WHY OUR LORD BEING RISEN AGAIN, RETAINED IN HIS
GLORIOUS RODY, THE SACRED WOUNDS IN HIS FEET, HANDS, AND SIDE.
Presupposing what has been said in the preceding medi
tations, we will collect in this the causes ivJiy Christ our
Lord being risen again, would retain in His glorious body,
the smns of the wounds of His feet, hands, and side, pon-
OF THE WOUNDS OF JESUS CHRIST. 99
dering the spirit which lies hid in each of them, and gather
ing the fruit which may be gathered from them. (1)
POfNT I.
1. The first cause was, to confirm His disciples in the
faith of His Resurrection, showing them, not only His
body that they might feel it, but the very holes also, which
the nails and lance had made, that so they might believe
that it was the selfsame body which was fastened to the
cross, and not another made anew. By this fact He
confirms us also in the faith of our own resurrection, which
will be with the selfsame bodies that we had in this mortal
life, according to that of Job : — " For I know that my
Redeemer liveth, and in the last day I shall rise out of the
earth, and I shall be clothed again with my skin, and in
my flesh I shall see God. Whom I myself shall see, and
my eyes shall behold, and not another ; this my hope is
laid up in my bosom. "(2) After the example of this holy
man, I also will lay up this hope in the depths of my heart,
to comfort me in my calamities and infirmities, believing
firmly that although my flesh should be wounded and full
of worms, from the feet to the head, and like Job, lie on a
dunghill, and be flayed, and bored in a thousand parts upon
a cross, as was that of Christ our Saviour, yet it shall rise
again to a new life ; and if there should remain in it some
signs or wounds, this will not be because of the weakness
of Him that raised it, but for the greater glory and beauty
of the risen body. With this hope I ought to encourage
my flesh willingly and patiently to support the labours
which I suffer.
2. The second cause was, that the same wounds might
serve for signs and trophies of His victorious triumph ; as
also for arguments, to show how much He esteemed pains
(1) S. Th. 3, p. q. liv. art. 4. (2) Job. xix. 25.
100 MEDITATION XI.
and contumelies, honouring His wounds so far as to retain
and place them in His glorified body, with a singular
beauty and splendour. By4his He intended to encourage
us to suffer, to make very great account, and to hold it for
a high honour, to bear the marks of any wounds in our
body, that is to say, of any labours like those of Christ our
Lord, which we have suffered for His love, according to
that of the apostle St. Paul ; — " For I bear the marks of
the Lord Jesus in my body." (3)
Colloquy. — 0 most sweet Jesus, Thou art my Lord
and my Redeemer, and I Thine unworthy slave ; and
since lords mark their slaves with certain marks, that
they may be known to be the slaves of such a lord,
and may not fly from his service, set and imprint upon
me the marks and signs of Thy sacred wounds, that I
may be always Thine, and never fly from Thy divine
service. Amen.
POINT II,
3. The third cause was, that they might serve as a memo
rial to put Him in mind of what we have cost Himy and move
Him to love us, pardon us, and evermore to do us good.
And that He who as God, as the prophet Isaias says, is
not forgetful of us, because He keeps us written in His
hands,(4) may neither be so forgetful of us, as man, since
He bears it within His hands, how deeply He bought us.
And as they are open with the holes which the nails made,
so does He hold them open and extended, to fill us with
His benediction, and with the love which His open side
discovers.
Colloquy. — 0 most sweet Redeemer, this it is which
obliges me never more to be forgetful of Thee, but to
set Thee " as a seal upon " my " heart, as a seal "
upon my " arm," (5) that my works and my desires
(3) Gal. vi.J17. (4) Isa. xlix. 16. (6) Cant. viii. 6.
OF THE WOUNDS OF JESUS CHRIST. 101
may always be sealed with Thy infinite chanty, and
fulfil in all things Thy holy law. And seeing Thou
commandest the Hebrew people to bind as a sign
upon their hand the law given by the hands of angels,
that they might be mindful of it ;(6) how much more
reason is there, that I should do the like with the law
which has been given me by the hands of the Lord of
angels, pierced with nails for the love of me ?
4. The fourth cause was, that He might show these wounds
to His Eternal Father, and thus, exercising the office of our
perpetual advocate and mediator, (7) might appease the
wrath and indignation which He had conceived against
us for our sins. For if the sight of the rainbow in the
heavens, beautiful with its three colours, so appeases the
anger of Almighty God, that for this sign He perpetually
remembers not to drown the world again with a deluge
of water, (8) how much more will He be appeased upon
beholding this rainbow of the empyreal heavens, Christ
Jesus our Lord, with those three sorts of wounds, in His
hands, feet, and side, and will serve Himself of this bow
as of a sign and motive not to chastise the world as its sins
deserve? With this spirit ought I to show to the Eternal
Father the wounds of His Son, and to beseech Him, that
for them He would lay aside the anger He has conceived
against me, and against all men, saying to Him :
Colloquy. — " Behold, 0 God our protector; and
look upon the face of Thy Christ;" (9) look likewise
upon His blessed hands, feet, and side : and for the
wounds of His sacred hands, grant us that ours may
be always exercised in good works, and by those of
His feet, that ours may always walk in perfect ways,
and by the wound of His side, that ours may be
(6) Deut. vi. 8. (7) 1 Joan. ii. 1. (8) Gen. ix. 14.
(9) Ps. Ixxxiii. 10.
102 MEDITATION XI. '
always wounded with His love. 0 my soul, follow
the counsel of the divine wisdom, and lifting up thine
eyes to the empyreal heaven, " look upon the rainhow
and bless Him that made it : it is very beautiful in its
brightness, it encompasseth the heavens about with
the circle of its glory, the hands of the most High
have displayed it,"(10) and adorned it as thou seest.
Blessed be the hands which have made this bow, by
whose ordination He extended His hands upon the
Cross, adorned with the variety of celestial virtues, in
sign of peace to all the elect, and to encompass them
with the circle of His protection, and place them
afterwards on the throne of His glory. Amen.
5. The fifth cause was, to provoke us with the sight of
these wounds, to love and obey Him, acknowledging by them
how much He has loved us, and how much He has suffered
for our sake; so that spiritual sight of these wounds, which
remain at this present in the glorified body of Christ our
Lord, is most effectual to awake in us the desire of em
ploying all our powers in the service of our Lord. And
by these wounds, as has been said, we may enter to dwell
within Him, and to be united with Him, in the union
of actual remembrance, knowledge, and love, imagining
that He says to us from heaven; — "Arise, my love, my
beautiful one, and come : My dove," return with a speedy
flight into " the clifts of the rock,'' into " the hollow places
of the wall ;"(!!) " enter into the wounds of my body, not
now defiled with blood, but beautiful and glorious. — If
thou seest thyself chased by the legions of hell, fly to these
wounds that they may defend thee from their temptations.
— If thou art persecuted by the vanities of the world, and
by the depraved passions of thy flesh, have recourse to
these wounds, for in them thou shalt find a house of refuge
(10) Eccles. xliii. 12. (11) 4 p. Med. liii. p. 4. Cant. ii. 14.
OF THE WOUNDS OF JESUS CHRIST. 103
against all fears. — If thou seest thyself molested with cares
and business, retire from them, and enter into these
wounds, in which thou shalt find quiet and repose for thy
spirit. — If thou desirest to know me, and vlove me with all
thy heart, come to these wounds, and enter into them, and
there thou shalt see the great account which I make of
thee, and how much I love thee, and such flames of love
issue from my heart, as shall wholly set on fire thine, and
unite ifc with and transform it into mine. Behold the
wounds of my hands, and fortify thine to fight for my
glory, as I have fought for thy salvation. Behold the
hole of my side, and open thy side, giving me all thy love,
as I have given thee mine. Behold the wounds of my
feet, and direct thy steps to my holy service, imitating
mine with perseverance until thou purchasest a crown of
glory.
These considerations and affections, I ought to exercise,
remembering the wounds of Christ our Lord, and that I
may view them more , narrowly, I will excite my faith to
contemplate them in His glorious body, not only in heaven,
but also in the holy Sacrament of the altar, where they are
like five fountains of our Saviour, whence flow the waters
of grace and of spiritual comforts, to all who approach them
with fervour. (12)
POINT III.
6. To these causes is added a sixth, which is to confound
tlie damned in the day of judgment, by showing them the
wounds which He received from them, as witnesses of the
great desire He had to save them, if they had not by their
own default, put an impediment in the way. To whom,
as St. Austin says, (13) He will speak in this manner; —
"Behold here the Man whom you crucified, behold the
(12) Isa. xii. 30. (13) In libro de Symbolo.
104 MEDITATION XII. -
wounds which you inflicted, acknowledge the side which
you lanced, which for you, and by you was opened, yet,
notwithstanding, you would not enter into it." Then will
be made that most terrible lamentation foretold of these
miserable men, when they see that they have neglected the
opportunity they had of saving themselves, and the great
reason why Christ our Lord has to condemn them. On
the other hand, with the self-same wounds, Christ our
Lord will make joyful His just, not only on that day, but
for all eternity, for they shall clearly see in them so many
motives to love Him, who received and suffered them for
their sakes.
Colloquy. — 0 most loving Saviour, by these wounds
I humbly beseech Thee to work in me the effects, for
which Thou retainest them in Thy glorious body,
permitting me to fly and enter into them with the
wings of a dove, and to dwell in them, as in a nest and
place of repose ; for I desire nothing more in this life,
than always to think upon those things which Thou
hast done and suffered for me, loving Thee for them,
and obeying Thee with perseverance, until I come to
enjoy Thee in Thy glory, world without end. Amen.
MEDITATION XII.
OF THE APPEARANCE MADE TO THE ELEVEN DISCIPLES AS THEY FISHED
IN THE SEA OF TIBEEIAS.
POINT I.
" There were together Simon Peter, and Thomas, who
is called Didymus, and Nathaniel, who was of Cana in
Galilee, and the sons of Zebedee, and two other of His
disciples. Simon Peter said to them, I go a fishing. They
say to him, We also come with thee. And they went
OF THE APPEARANCE IN THE SEA OF TIBERIAS. 105
forth and entered into the ship ; and that night they caught
nothing. "(1)
1. Here is to be considered first, how these disciples
went a fishing, partly from poverty, and that they might
have something to eat ; partly to avoid idleness, for the time
was not yet come when they were to employ themselves in
fishing for men. As soon, therefore, as Peter said, " I go
fishing," the others offered to bear him company, thus
showing the concord and conformity of wills which they
had in the works of virtue : Whence I will conceive a
desire of imitating these holy disciples in the exercise of
these three virtues, poverty, charity, and love of labour,
against idleness.
2. All that night they took nojish, as it also happened
to them at another time, when St. Peter said, " We have
laboured all the night and have taken nothing: "(2) to sig
nify how little human industry is able to do, if it alone be
employed to fish for souls, and to draw them out of the sea
of their sins. Peter, therefore, and Paul, and any other
however learned and holy, and however great a preacher,
will yet travail all in vain, if he wholly rely upon his own
strength, and unless God Himself be present at the fish
ing ; and for this cause St. Paul said, — "Neither he that
planteth is anything, nor he that watereth ; but G-od that
giveth the increase."(3) For this reason the workmen of
souls are to ground themselves in great humility, if they
desire their labours to prove profitable, remembering
that which Christ said, " without me you can do
nothing.' '(4)
Neither is it void of mystery, that at both these times of
fishing, the scripture says, it was ty night, to signify the
miserable estate in which the world was before the coming
(1) Joan. xxi. 2. (2) Luc. v. 8.
(3) 1 Cor. iii. 7. (4) Joan. xv. 5.
106 MEDITATION XII.
of Christ, the true Sun of justice, with whose light the
fishing prospers, and without whom nothing is effected.
Moreover, here is represented to us, that he who labours
in the night of ignorance, and in the misty darkness of
mortal sin, profits nothing, nor are his works meritorious
of life eternal. And for this cause the kingly prophet,
David, said, — " It is vain for you to rise before light ;"(5)
as if he had said, Before you receive the light of divine
grace, in vain will be all your labour, because, without it,
you cannot work the works worthy of light. Whence, I
will gather, the great misery of a sinner, who, though he
labours much, yet profits not; he wearies himself with
fishing during the whole night of his miserable state, and
takes no fruit, of merit for life eternal ; for although he
catches riches, honours, and contentments, yet all these are
nothing, and his labour is wholly lost, since in time of
his greatest need, they will undoubtedly fail him.
3. Ponder what these seven .disciples did, when they
saw they could take no fish. Bearing their labour patiently
they bee/an to think upon their master, and of the want they
had of His holy presence ; and it is to be believed, that
they spoke amongst themselves of that which at other times
had happened to them on that very sea, and concerning
Christ our Lord, and that, sighing, they said:
Colloquy. — 0 sovereign master, where art Thou ?
Why dost Thou leave us in this labour ? Why dost
Thou not hasten to supply our poverty? What
marvel is it, that the fishes do fly the fishers' nets,
since Thou- dost fly the fishers themselves ? Come,
Lord, and approach unto us, for with Thy coming
will come the fishing which we desire.
These words, or the like, I am to speak in spirit, when I
see my pains and labours are without profit, hoping that I
(5) Ps. cxxvi. 2.
OF THE APPEARANCE IN THE SEA OF TIBERIAS. 107
shall be heard,, because God hears " the desires of the
poor. "(6)
POINT II.
" But when morning was now come, Jesus stood on the
shore, yet the disciples knew not that it was Jesus.
Jesus therefore said to them ; Children, have you any
meat? They answered Him, No. He saith to them, Cast
the net on the right side of the ship, and you shall find.
They cast, therefore, and now they were not able to draw
it for the multitude of fishes."(7)
1. Here is to be considered first, the charity of Christ
our Lord, in hasting to comfort His beloved disciples, although
He made Himself known to them by little and little, that
His appearance might redound to their greater profit.
For this cause He placed Himself upon the bank-side ; He
would not walk upon the waters, nor enter into that
ship ; to signify that the state of life which He retained
after His Resurrection, was stable and remote from all mu
tability and alteration, and ordained to last for ever in the
land of the living. And though He knew that they had
taken no fish all that night, yet, making as if He knew it
not, He asked them if they had any fish ; by this means
inducing them to acknowledge their own necessity, and
how unable they were to fish of themselves without His
assistance, which yet He desired presently to give them.
Colloquy. — 0 most liberal Jesus, bow many times
dost Thou come to our gates, asking and craving
something of us, not so much because we have to give
Thee, as because Thou desirest to give to us ? Thou
didst ask of the Samaritan, that she would give Thee
a little water to drink, because Thou desiredst to give
to her the living water of Thy grace. (8) Thou re-
quirest us to give alms to the poor, because Thou
(6) Ps. ix. 38. . (7) Joan. xxi. 4. (8) Joan. iv. 7.
108 MEDITATION XII.
desirest to bestow abundant alms on those who shall
do as Thou require st. Would to God I might give
Thee what Thou requirest of me by Thine inspiration,
that so Thou mightest give me that which by that
inspiration Thou desirest to give me. Amen.
2. I will consider, secondly, how He commanded them
to cast the net on the right side of the ship ; to signify the
prosperous success and ending which that fishing should
have, and how it was a figure of the fishing for souls,
which were to be drawn out of the sea of this world for
everlasting life, by the power of Christ, who is the right
hand of Almighty God. The disciples obeying this com
mandment, caught a multitude of great fishes. In this is
seen the efficacy of obedience, and with how great truth
the wise man says — "An obedient man shall speak of
victory ,"(9) gaining many souls unto Almighty God; and ifc
should be well considered, that in the other fishing, St.
Peter knew that it was Christ who commanded him to cast
the net, and he obediently said, — "In verbo tuo laxabo
rete." "At Thy word, I will cast forth the net:" but
this time he knew not that it was Christ that commanded
him, yet nevertheless he submitted his judgment and
obeyed, and drew a great multitude of fish : for Christ
our Lord is greatly delighted that we obey every human
creature for the love of Him, and that we deprive our
selves of our own judgment, and of our own will, to do the
will of others, in things in which there is no sin. And
so sometimes it happens, that Christ indeed is there,
where we thought Him not to be, and obeying man, we
obey indeed Christ, who speaks by his mouth, and assures
us, that if we cast our net on the side pointed out by
Him, we shall draw great store of fish. This virtue of
obedience, therefore, ought to be very familiar to me, if I
(9) Prov. xxi. 28.
OF THE APPEARANCE IN THE SEA OF TIBERIAS. 109
desire to have prosperous success, as St. Peter had, who
for this is called Simon, which is to say, obedient.
POINT III.
" That disciple, therefore, whom Jesus loved, saith to
Peter, —It is the Lord : Simon Peter when he had heard
that it was the Lord, girt his coat about him, for he was
naked, and cast himself into the sea. But the other dis
ciples came in. the ship, for they were not far from the
land, but, as it were, two hundred cubits, drawing the net
with fishes. As soon as they came to land, they saiv liot
coals lying, and fish laid thereon, and bread. — Jesus saith to
them: Bring hither of the fishes which you have now
caught. Simon Peter went up, and drew the net to land,
full of great fishes, one hundred and fifty-three. And
although they were so many, the net was not broken. "(10)
1. Here we must consider, first, in these two disciples,
Peter and John, the effects which fervent love produces,
as well in the contemplative, as in the active life. This
love in contemplatives sharpens the interior sight of the
soul, that like John, they may know Christ when others
know Him not, and give notice of Him to others, and
cause love in those who are fervent in things which belong
to the active life, so that as soon as they know Him, they
set themselves to follow Him. And as St. Peter, hearing
that it was our Lord, forsook the net, the fishes, and the
ship, and putting on his garment, out of reverence, cast
himself into the sea, to go as soon as might be where his
master was, (for it seemed to him too long a delay, to go no
faster than the ship would go :) even so must I endeavour
to follow Christ our Lord with greater fervour, and wish
speedily to arrive at the land of eternity where He is, so
that leaving for this cause whatever I have, I must expose
(10) Joan. xxi. 7.
110 MEDITATION XII.
myself to all the perils and labours of the tempestuous
sea of this world, and considering their pace to be too
slow who follow the course of a common life, I must
therefore endeavour 'to quicken mine with all the expe
dition possible.
2. Secondly, I am to consider the mysterious excellence of
this present fishing, compared with that other which St.
Peter made in his first vocation : for that was a figure of
the fishing for souls, which were to enter into the Church
and to believe in Christ our Lord, and to receive His law;
for which cause, Peter was not commanded to cast his net
on the right side of the ship, but on every side, on the
right hand and on the left, that, by gathering good and
evil fishes, great and little, with which the two ships
might be filled, should be figured the two people, Jews
and G-entiles, under one head, Christ, and His vicar Saint
Peter.(ll) And the net which gathered them began to
break, because in this life, the Church and gospel of Jesus
Christ sometimes suffers some rupture and schism. But
the fishing of this day was only of the predestinate and
elect for everlasting life, and for this was made on the
right side of the ship, and not on the left, because the
elect are to be placed upon the right hand of the judge.
All these fishes are great in sanctity and purity of life, for
in heaven none are little. The net is drawn to the land,
where Christ is, which is the land of the living, and is not
broken: because then there shall be no dissensions nor
schisms, nor anything else which may disturb them, for
the Angels shall separate the evil from the good, as our
Lord said in the parable of the net. (12)
Colloquy. — 0 blessed fish, which art caught with
this net ! 0 blessed water of life, in which these fishes
are nourished and sustained, attaining that perfect
(11) Luc. v. 7. S. Aug. in Ps. xlix. (12) Mat. xiii. 49.
OF THE APPEARANCE IN THE SEA OF TIBERIAS. Ill
health and life, which Christ has gained for them !
0 holy prophet Ezechiel, how well is thy prophecy
fulfilled, by so great a multitude of great fish, which
the fishermen of Jesus Christ have caught in these
waters, which issue forth of the right side of the
celestial temple. (13) Grant me, 0 most sweet Re
deemer, that I may live in the lively waters of Thy
grace, that so I may be drawn out of them, for life
eternal. Amen.
3. Consider, finally, how the disciples, " as soon as they
came to land, saw hot coals lying, and a fish laid thereon, and
bread; after which "Jesus saith to them, Come and dine,'*
and taking bread He gave it to them, and the fish in like
manner. In which shines forth the affability and liberality of
our Redeemer towards His disciples, in preparing them this
dinner : and inviting them to eat with bread made by His
own hand miraculously, and other fishes, besides those
which they had taken, to signify, first, how careful He is
to give food and spiritual refection to those who labour
for His love, and for obedience to Him, administering
to them the meat of angels, and celestial bread to com
fort them, casting by this means, coals upon their hearts,
that they may be wholly inflamed with the love of Him.
Secondly, to signify, that whilst we labour on earth, He
prepares us a most delightful banquet above in heaven, to
which He Himself will invite us, and will serve us at the
table, giving us for food His sacred Divinity and Hu
manity.
Colloquy. — 0 blessed they who shall eat this bread
in the Kingdom of God ! 0 happy those who shall
sit with Christ at His table in the Kingdom of His
Father! (14) 0 that I were one of those seven dis
ciples, full of the seven gifts of the Holy Ghost, with
(13) Ezech. xlvii. 1. (14) Luc. xiv. 15, et xxii. 30.
112 MEDITATION XIII.
which I might worthily assist at this holy banquet !
Accept, good Jesus, this my desire, and fortify the
same with Thy holy grace, to the end I may come to
enjoy Thee in Thy glory. Amen.
MEDITATION XIII.
ON CHRIST'S INSTITUTION IN THIS APPEARANCE OF ST. PETER AS
UNIVERSAL PASTOR OF HIS CHURCH, AND DELIVERY TO HIM
OF ADMIRABLE INSTRUCTIONS OF PERFECTION.
POINT I.
" When, therefore, they had dined, Jesus saith to
Simon Peter, — Simon son of John, lovest thou me more than
these ? He saith to Him, Yea Lord : Thou knowest that I
love Thee. He saith to him : Feed my lambs. He saith
to him again; Simon, son of John, lovest thou me? He
saith to Him, Yea Lord, Thou knowest that I love Thee.
He saith to him, Feed my lambs. He saith to him the
third time, Simon son of John, lovest thou me? Peter
was grieved, because He had said to him, the third time
lovest thou me ? And he said to Him, Lord, Thou know
est all things : Thou knowest that I love Thee. He said
to him, Feed my *heep."(\)
1. Christ our Lord, having promised to St. Peter, the
keys of the kingdom of heaven, in recompense of that
illustrious confession which he made of His Divinity :
now willing to deliver them to him, together with the
primacy over the universal Church, first examined him
touching his love, asking him, if he loved Him more than
the others did ; by which He has given us to understand,
that the prelates of the Church ought to excel in faith,
(1) Joan. xxi. 15.
OF THE PRIMACY OF ST. PETER. 113
and to be eminent above all others in love and charity.
And He called him by the name of Simon, which signifies
obedient, and by the name of John, which signifies grace,
or Jonas, which signifies a dove ; to denote, that with faith
and charity, are to be united obedience, with the plenty
of the grace of the Holy Ghost, to accomplish him per
fectly in his office.
2. He examined him three several times concerning his
love, to the end that with his triple answer, he might
recompence the triple denial which he had made ; and as
these denials sprung from pride and presumption, prefer
ring himself before his fellow disciples: so these three
answers of love were accompanied with humility, not
daring to say that he loved Christ more than the others,
but only that he loved Him, and even in this also was he
very fearful, not trusting to his own knowledge, but
appealing to the knowledge of Christ our Lord, saying,
— " Thou knowest that I love Thee :" and still more in
his third answer was he sorrowful with humility, fearing
lest Christ saw somewhat in him contrary to that whiqh
he thought of himself, and therefore said: — Thou, Lord,
knowest all things, and knowest whether that be true or
no which I do say. Whence I will gather, how pleasing
humility is to Christ our Lord, and not to presume upon
ourselves, and how secure it is always to fear oneself,
remembering that which St. Paul says, " I am not con
scious to myself of anything, yet I am not hereby justified;
but He that judgeth me is the Lord,"(2) and it may be
that He finds some fault in me, which I find not in
myself.
3. Moreover, He examined him three several times
concerning love: to signify, that he who was to be the
pastor of His sheep, ought to be very deeply rooted in
Vo,.V.-S .«!<**«
114 MEDITATION XIII.
charity, and in the three degrees of it : for he ought" to
be perfect in the purgative way of beginners, in the illu
minative way of proficients, and in the unitive way of those
who have aspired to perfection.(S) Again, he ought to
excel in purity and cleanness of heart, exempt from all
sins and imperfections, and trained in the exercise of
virtues, and in the union of love with the three Divine
Persons. And, finally, he ought to be perfect in charity
towards God, towards his neighbours, and towards him
self.
Colloquy. — 0 beloved of my soul, grant me that I
may cast very deep roots in humility and charity, so
that I may attain to the end of Thy commandments,
which is, to love Thee with "a pure heart, and a good
conscience, and an unfeigned faith, "(4) persevering
even to death in the loyalty of true love.
4. I will ponder, fourthly, how Christ our Lord, having
said twice to St. Peter: — "Feed my lambs," said to him the
third time, — "Feed my sheep:'1 to signify that He made
him universal pastor of His flock, not only of the ordinary
or common faithful signified by the lambs, but also of
those which are the spiritual mothers of others, figured by
the " sheep,'' such as are confessors, preachers, masters,
and all the other inferior prelates of the Church, in order
that the whole Church might be " unum ovile, et unus
pastor," "one fold, and one shepherd." But He said not
to him, "feed thy lambs," or "thy sheep," but my
lambs, and my sheep ; to give him to understand that he
was not Lord of the flock, but only His substitute or
vicar, and that therefore he was to look unto the flock of
the faithful as to the flock of Christ, Prince of pastors, to
whom he was to render an account of his office, as St.
Peter likewise understood Him, and afterwards left the
(3) S. Th. 2, 2, q. xxiv. art. 9. (4) 1 Tim i. 5.
OF THE PRIMACY OF ST. PETER. 115
same in writing. In which the charity of our Saviour
towards us greatly shines forth, in sign of the love which
we bear unto Him, and in recompence of the innumerable
benefits which ,He has bestowed upon us, He exacts of St.
Peter that he feed His sheep, and that he declare in this
the love which he bears Him, in loving and having a
tender care over His sheep.
Colloquy. — 0 sovereign pastor, how great is. the
love which Thou hearest Thy sheep, and how greatly
Thou desirest that the pastors, Thy servants, love
them, and feed them for the love of Thee ! I, Lord,
desire to show the love, which I have to feed the
sheep, which Thou hast given me, and which I have
within me, which are my powers, and senses, govern
ing them according to the order of Thy divine will :
and in the same manner, 'to feed those without me,
•which Thou hast likewise committed to my charge,
because they likewise are Thy sheep. For in this
alone that they are Thine, this ought more to move
me to be careful of them, than if they were mine.
5. I will consider, lastly, how He said to Peter, three
several times, — " Feed my lambs1' and " sheep" to signify,
three sorts of food with which he was to feed them ; —
that is, with the spirit, praying for them; with the
tongue, teaching and instructing them, — and with works,
giving good example to them. (5) To feed them with
doctrine, with sacraments, and with the examples of good
life, assisting them with all the works of mercy, as well
spiritual as corporal, feeding not only the spirit, but the
body also in time convenient; all this did Christ our Lord
impose upon pastors, threatening by the prophet Ezekiel,
(6) very terribly, those who fed themselves, and not the
(5) S. Ber. ser. ii. de Resur, (6) Ezecli. xxxiv. 8.
116 MEDITATION XIII.
sheep, seeking in their office their own honour and emolu
ment, and not the utility and good of souls.
POINT II.
Immediately our Lord added : — " Amen, amen I say
to thee, when thou wast younger, thou didst gird thyself,
. and didst walk where thou wouldest. But when thou shalt
be old, thou shalt stretch forth thy hand, and another shall
gird thee, and lead thee whither thou wouldst not. And this
He said, signifying by what death he should glorify
God."(7)
1. Christ our Lord, under this parable, discovered to St.
Peter, the infallible sign of the true love which He lore to
him, and of the right use of the pastoral office, which He
imposed upon him, which was to undergo the death of the
cross, as the same Lord had done before him, in confirma
tion of which He said, — " The good shepherd giveth His
life for His sheep." — And " greater love than this no man
hath, that a man lay down his life for his friends."(8)
Wherefore, to the end that Peter might well understand
what he offered himself, when he answered Christ — " Thou
knowest that I love Thee :" and what Christ imposed upon
him, when He said to him, " Feed my sheep :" He added
this foregoing parable, by which He signified that he
should undergo the death of the cross.
2. The second shall be to consider the spirit of these
words, in which Christ our Lord touches two kinds of
labours and mortifications.
i. The one which a man undertakes of his own choice,
denying his own appetites, chastising his flesh witli pen
ances and austerities, and offering himself to undergo
great labours, in which a man doth gird and bind him
self: and although he may contradict his own inclinations,
(7) Joan. xxi. 18. (8) Joan. x. 11 ; et xv. 13.
OF THE PRIMACY OF ST. PETER. 117
yet walks he nevertheless where he will: for, as none
enforces him, so he undertakes those labours when and
how he will, led thereto by his reasonable will : in which
there is at times some intermixture of self will, because
self love is wont t nourish itself with spiritual meats. (9)
This manner of mortification is proper to those who are
beginners in virtue, but yet fervent, and of a strong consti
tution : and therefore novices in virtue are to begin from
hence.
ii. There are other labours, which come to us by the
hands of others, whether of men persecuting us, or of
devils tempting or tormenting us, or of God Himself, who
so disposes for our mortification, as are infirmities, pains,
dishonours, poverty, false witnesses, and other persecu
tions, which we suffer for justice sake, like as the blessed
martyrs suffered. In these a man extends his own hands,
embracing them, because it is the good will of Almighty
God. But yet it is another which girds him, nails him,
crucifies him, and leads him whither he would not, if he
followed his own natural inclination. These kinds of
labours are rather proper to those that are old, long inured,
and perfect in virtue, and God grants them to them whom
He desires to make very perfect, for by this means a man
is wholly purged from self-will, and rests only on the will
of God, who is He that principally girds us in these tribu
lations.
Colloquy. — 0 most sweet Jesus, if Thou be He
who girdest me in this manner, ordaining or per
mitting the pressure of the labours which I suffer,
gird me as Thou wilt with Thine own hand, because
though it seems austere to me, yet will it be most
gentle to me. And as Thou girdest Thyself, embracing
things so exceedingly austere, and extendest Thy hands
(9) S. Aug. in illud Ps. xlix. Med. li. ad finem in 4. p.
118 MEDITATION XIII.
Upon the cross, where they girded Thee with most
hard nails, leading Thee whither Thy natural will
refused to go, it is not much, that I Thy servant do
bind and gird myself, and go whither my flesh and
my own will would refuse to go.
These two manners of mortification am I to embrace
in all kinds of things, — First, I myself seek for some mor
tification, according to that which David says, — " I met
with trouble and sorrow. " — Secondly, embracing the same,
when it comes from others, according to that which the
same prophet says, " Trouble and anguish have found
me."(10)
3. Thirdly, 1 will consider those words of the Evange
list,^- that St. Peter, by this kind of death, " should glorify
God;" for Almighty God is greatly glorified by us, when
we gladly suffer for the love of Him.
Colloquy. — Oh happy were I, if I had been worthy
to extend my hands as Peter did, and that another
might bind me, glorifying God, by such a manner of
mortification. 0 blessed self-mortification, by which
the glory of God is so dilated and increased ! " Let
my soul die the death of the just, and my last end be
like to them," (11) and let no other death befal me,
but that by which Almighty God may be most
glorified. Amen.
POINT in.
" And when He had said this, He said to him, — Follow
me. Peter turning about, saw that disciple ivhom Jesus
loved, following, who also leaned on His breast at supper,
and said, — Lord, who is he that shall betray Thee?
Him, therefore, when Peter had seen, he said to Jesus,
Lord, and what shall this man do ? Jesus said to
(10) Ps. cxiv. 3 ; et cxviii. 143. (11) Num. xxiii. 10.
OF THE PBIMACY OF ST. PETER. 119
him ; — So I will have him to remain till I come, what is it
to thee ? follow thou me. "(12)
1. Christ our Lord arose from the place where He was
set, and beginning to walk, said to Peter, " Follow me ;"
to confirm by this fact that which He had said, giving him
to understand that he was to follow Him, after a different
manner from the other disciples, not only in the Evangeli
cal and perfect life which all embrace, but also in the office
of supreme pastor, and in that kind of dying on the cross,
as Himself died on the cross.
Colloquy. — 0 most sweet master, say to my soul,
follow me in this kind of death of the cross : that
dying with Thee on earth, I may come to reign with
Thee in heaven. Amen.
2. Although Christ our Lord said nothing^to St. John,
yet lie began also to follow Him : for, the force of love which
he bore to Christ carried him after Him, and consented
not that he should be separated from His company ; the
holy envy, to see St. Peter follow Him, forced Him like
wise to follow Him. Here we have proposed to us a
manner of vocation, or calling to follow Christ, without
the help of exterior words, which proceeds partly from a
love and desire to remain always in His company ; partly
to see the good example of others who follow Him,
especially when they are our friends and acquaintance,
•whose conversion and change of life aids much to the
change of ours ; this manner is also greatly pleasing to
Christ our Lord, as it was pleasing to Him that John did
follow Him upon this occasion, and the same Lord likewise
called him interiorly, and drew him after Him, saying to
his heart, " Follow me," although He did not call him
with His mouth.
(12) Joan. xxi. 19.
120 MEDITATION XIII.
3. Although St. Peter, through the zeal of friendship,
(because he loved St. John,) desired to know what should
become of him, and whether he were to endure the death
of the cross or no; Christ, notwithstanding this, repre
hended Tiim, because this desire was accompanied with
overmuch curiosity, pretending to know that which did
not concern him, and which was known to God alone, nor
could be known of any other, unless He revealed the same
to them, and therefore He said, — " If I will have him to
remain until I come, (that is, to the end of the world,
when I shall come to judgment,) what is that to thee?
Follow thou me.'' That is to say, this care appertains not
to thee, but to me, who love him, and have a provident
oversight of all that which concerns him ; that which
touches thee is, that thou follow me after the manner that
I have told thee. In this He gives us th'ree advices:-—
i. That we do not busy or entangle ourselves to know
those things which do not concern us, not even under any
title or pretext of human friendship. — ii. That in such
cases we wholly refer unto the divine providence the care
of that which concerns our kinsfolks, and our familiars,
trusting in this that God Himself will provide for them —
iii. That, leaving the care concerning others, we attend
unto that which touches ourselves, which is, that we fol
low Christ in that kind of life, for which He has ordained
us, since this care suffices for every man, and to this the
others are reduced. For, if I be careful to follow Christ,
He will be careful over me, until He bring me to the rest
of His eternal glory. Amen.
OF THE APPEARANCE MADE IN GALILEE. 121
MEDITATION XIV.
OF THE APPEARANCE MADE TO ALL THE DISCIPLES, IN THE MOUNT OF
GALILEE, AND THE THINGS HE COMMANDED THEM, AND PROMISED
THEM.
POINT I.
"And the eleven disciples went into Galilee, unto the
mountain where Jesus had appointed them, and seeing Him,
they adored Him ; but some doubted." (1)
1. The eleven apostles going to Galilee, by the com
mandment of Christ our Lord, went that way with exceed
ing joy of mind, hoping to enjoy the sight of Him for a
longer time ; and, by inspiration of the same Lord, they
went and gave notice of His Resurrection to all the dis
ciples that were dispersed through Galilee, who gathered
themselves together, '* more than five hundred brethren,"
(2) and they ascended the mountain which was appointed
them, (which is believed to be the mount of Thabor) ex
pecting there the appearance of their master. Here is
represented to us the charity and zeal of the apostles, in
calling together their fellow disciples, that they also might
enjoy this blessed sight ; the fervour, likewise, with which
that multitude united in charity, ascended that mountain,
instructing us, that if we desire to see Christ with the
sight of contemplation, and to know His mysteries with
celestial light, we ought to endeavour to ascend the moun
tain of a perfect life, and to aspire to the summit of charity,
and of fraternal unity, for this is that which most disposes
to attain the same.
2. How liberally Christ our Lord performed the promise
which He made to His apostles, that they should see Him
in the mount of Galilee ; and it is to be believed that He
(1) Mat. xxviii. 16. (2) 1 Cor. xv. 6.
122 MEDITATION XIV.
discovered to them some part of His glory, and of His
splendour, as He discovered to the three disciples in the
self-same mountain, when He was transfigured before them.
Oh, how contented and how full y satisfied did those holy men
remain, and how gladly did they repeat those words which
St. Peter spoke in the transfiguration, saying, — " Domine,
bonum est nos hie esse," " Lord, it is good for us to be
here" with Thee, unless Thou dispose otherwise of us.
All the apostles adored Himv and acknowledged Him for
their God; and if any doubted, they were some of the
residue of the imperfect disciples, who, though they doubted
at the first, yet Christ, with His presence, took away their
doubt, and filled them most full of joy.
POINT II.
" And Jesus, coming, spoke to them, saying : — All power
is given to me in heaven and in earth; going, therefore,
teach ye all nations," and preach the gospel to all crea
tures. (3)
1. Christ our Lord obtained by the merits of His
Passion and death, inasmuch as He was man, all power
in heaven and earth. For, although it were His, as* He
was God, and due to Him, for many other titles by reason
of the hypostatical union, and for that He was head of
angels and men, yet would He also gain it by the point of
the spear, and for this cause said now to His disciples,
" All power is given me in heaven and earth." Power in
heaven is to open the gates, and to admit men to enter
into it, to distribute unto them celestial seats, and to com
mand angels whatever He will, for the good of His elect.
Power in earth is to remit sins, to change the hearts of
men, and to impart His graces and spiritual gifts amongst
us, and both of these He fulfilled when He ascended to
heaven, according as David said — " Thou hast ascended on
(3) Mat. xxv'iii. 18.
OF THE APPEARANCE MADE IN GALILEE. 123
high, Thou hast led captivity captive, Thou hast received
gifts in men/ '(4)
Colloquy. — I rejoice, 0 my Saviour, for this Thy
sovereign power, and render many thanks to the
eternal Father, that He did give the same to Thee,
because with so great right Thou hast deserved the
same. Rejoice, 0 my soul, for that thou hast so
powerful a Redeemer, nor do thou doubt to serve
Him, who can do all He will, both in heaven and
earth. 0 my Saviour, "what have I in heaven? and
besides Thee what do I desire upon earth ?"(5) Thou
sufficest me for all things, for in Thee, who canst do
all, I have them all.
2. Christ our Lord making use of this power, command
ed His apostles that they should go through the whole world,
and should teach all nations not only Jews, but also Gen
tiles, and not only noble and powerful persons, but also
however vile and base they were, preaching the Gospel to
all creatures, instructing all in the articles of our faith, as
well those which appertain to the Divinity and Trinity of
God, as those which appertain to the Humanity of Jesus
Christ, in which appear how it is the will of Christ our Lord,
as St. Paul says, that all men " be saved, and come to the
knowledge of the truth :" (6) for, as the bounty of the
celestial Father appears in this, that He makes the natural
sun to " rise upon good and evil, and raineth upon the
just and the unjust sinner;" (7) so the charity of His Son
is seen in this, that the sun of His gospel shines to all men
in the world, and the rain of His divine doctrine waters
the hearts of men through the whole earth, without mak- •
ing difference of one or other, or without any exception of
persons, because all are His own creatures.
(4) Ps. kvii. 19. (5) Ps. Ixxii. 25. (6) 1 Tim. ii. 5.
(7) Mat. v. 45.
124 MEDITATION XIV.
Colloquy. — 0 most loving Father, since I am Thy
creature, illuminate this little world which is within
me, which Thou createdst; enlighten all my powers,
and water them with the dew of Thy sovereign doc
trine, that I " may know Thee, the only true God,
and Jesus Christ" (8) whom Thou hast sent, Thy
Only Son, that working according to this knowledge,
I may obtain the life eternal. Amen.
POINT III.
" Baptizing them in the name of the Father, and of the
Son, and of the Holy Ghost ; teaching them to observe all
things, whatsoever I have commanded you." (9)
1. Christ our Lord, after He had commanded His apos
tles to teach those things which concerned faith, to all
men, catechising them as it were, and disposing them to
receive baptism, He commanded them tioo other things. —
The first was, to baptize them in the name of the Father, and
of the Son, and of the Holy Ghost, by which He changed
the rigour and hardness of circumcision, into the softness of
baptism, as also the laws, to which they were an entrance.
For circumcision was a gate, and entrance to the ancient
law, which was a law of fear, and of servitude, and, there-
fore, did cauterize and sign them with an exterior sign, both
painful and shameful, cutting away parts of the flesh, with
the effusion of blood. But baptism is a gate and entry to
the new law, which is a law of grace, and of love, a law of
sons, written principally in their hearts, and, therefore,
signs them only with an easy ablution of water, in sign of
the interior ablution of the soul, by which it imprints the
• character or sign of Christianity, and communicates to them
the grace and charity proper to sons.
Hence it is that baptism is conferred in the name of the
most Blessed Trinity, because all the three Divine Persons
(8) Joan. xvii. 3. (9) Mat. xxviii. 19.
OF THE APPEAKANCE MADE IN GALILEE. 125
work wonderful effects in him that is baptized. The
Father adopts the person baptised for His son, and makes
him heir of heaven, and, therefore, receives him also under
His protection.— The Son of God takes him for His brother,
and co-partner of His inheritance, and admits him to the
participation of the merits and fruits of His holy Passion,
receiving him for His disciple, and for His dearly beloved
friend. — The Holy Ghost takes that soul for His spouse,
adorning it with the dowries of supernatural virtues, dis
posing it unto Him in faith and charity, and in most
abundant mercy. (10) And all the most Holy Trinity
takes her for His temple and habitation, entering into her
with desire to remain for ever within her, and to unite
her with Him with an union of love, like to that union
which the three Divine Persons have in their divine essence.
These are those glorious names which Isaias calls the new
names ^lY) and which God imposes on the baptized, and on
that Christian who is united with Jesus Christ, and is His
son, His friend, His companion, His disciple, and whose
soul is the spouse of this infinite God.
Colloquy. — Let all the Hierarchies and Angels
praise Thee, 0 Lord, for the innumerable benefits
which Thou hast imparted unto men, and bestowest
upon them by the means of this sovereign sacrament.
"What shall we render unto Thee for that singular
sweetness which Thou usest towards us, whom Thou
hast bought with Thy most precious blood? Thy
body was cauterized with most terrible wounds, that
Thou mightest anoint my soul in Baptism with most
excellent gifts, and mightest clothe the same with the
garments of Thy grace. What say I of Thy grace ?
since Thou Thyself art made her garment, as Thine
Apostle says,— " As many of you as have been bap-
(10) Ose. ii. 19. (11) Isa. Ldi. 2.
126 MEDITATION XIV.
tized in Christ, have put on Christ." And " all we
who are baptized in Christ Jesus, are baptized in His
death. For we are buried together with Him by
baptism unto death ; that, as Christ is risen from the
dead, by the glory of the Father, so we also may
walk in newness of life. "(12) Confirm in me, 0 Lord,
what Thou hast begun, renewing the dignity which
Thou gavest me in Baptism, that I may come to the
full fruition and glory thereof. Amen.
2. The second thing which He commanded them was,
that they should * teach the baptized to observe all things
whatsoever He had commanded them; as if He had said to
them, " They ought not to content themselves only to be
baptized, but also to lead a life worthy of the faith and
grace which I impart to them in holy baptism, observing
not the precepts and ceremonies, which Moses commanded
to be kept in his written law, because all those are now
annulled ; but all these things which I commanded you
when I published my Evangelical law."
By this commandment, therefore, Christ our Lord took
from our necks the heavy yoke of the ancient law, whereof
St. Peter said, in the name of all the apostles : — "Neither
our fathers nor we have been able to bear,'' (13) and has
imposed the sweet yoke and the light burden of the Evan
gelical law, with the obligation of accomplishing all His
commandments, of which we may not break so much as
one.
Colloquy. — I give Thee thanks, 0 most sweet
master, for having changed the most heavy yoke of
Moses, into the most sweet yoke of Thy Gospel, to the
great ease and solace of our souls. It is most just, O
Lord, that I accomplish all Thy commandments, since
they are few, and sweet, and proposed by Thee, to
(12) Gal. iii. 27. Eom. vi. 3. [ ;(13) Act. XT. 10.
OF THE APPEARANCE MADE IN GALILEE. 127
whom I owe so much, for all that Thou hast done and
suffered for me. Dear Lord, I desire to keep them,
and to teach others also how to keep them, for Thou
hast said, " he that shall do and teach, shall be called
great in the Kingdom of heaven." (14) Help me,
Lord, with the liberal gift of Thy Spirit, exactly to
accomplish both these things which Thou here com-
mandest. Amen.
POINT IV.
" He that believeth and is baptised shall be saved ; but
he that believeth not shall be condemned."(15)
1. This promise and threatening Christ our Lord added
to encourage us to the accomplishment of what He commanded,
neither does He promise nor threaten corporal or temporal
goods or evil, as He did in the ancient law, but spiritual
and eternal goods or evils ; which are, to enjoy the salva
tion which He has gained us by His Passion and death, or
to be deprived of it everlastingly, that is to say : — "He
that shall believe and shall be baptised and accomplish
those things which I have commanded you, shall obtain
pardon of his sins, and the spiritual health of his soul, by
means of my grace, and afterwards life eternal ; but he
that shall not believe, will be deprived of all this ; and the
like shall happen to him who believes by faith, but denies
God by his works ; (16) because he conforms not his life to
that which he believes, nor accomplishes in work that
which he promised in holy baptism."
Colloquy. — 0 God of my soul, discover to me the
innumerable treasures which are inclosed in these
words, " shall be saved," that the love of them may
incite me to accomplish all that is necessary to save
me. Discover also to me, the abyss of my miseries,
which are inclosed in these words, " shall be con-
(14) Mat. v. 19. (15) Mar. xvi. 16. (16) Tit. i. 16.
128 MEDITATION XIV.
demned," to the end, that the fear of such terrible
evils may urge me, when the love of celestial goods
do not awake me.
2. I will likewise consider the infinite charity and libe
rality of Christ our Lord, which shines in this, that He
said not, " he that believeth not, nor shall be baptised" shall
be condemned, but only he that believeth not; to teach us
that although it be true that whoso shall omit baptism by
contempt or notable negligence shall be condemned, because
*' unless a man be born again of water and the Holy Ghost
he cannot enter into the Kingdom of God ;"(17) still \vhen
a man has a desire to receive the same, and yet cannot,
without his own fault, he shall not be condemned, if he
have a lively faith, and true sorrow for his sins, for he is
now spiritually engendered and incorporated with Christ,
in virtue of his contrition and desire of baptism ; nor would
this Lord restrain the entrance into heaven, that a man
capable of reason should be excluded from it for not hav
ing received that, which, without any fault of his he could
not receive.(lS)
POINT V.
" And these signs shall follow them that believe. In
my name they shall cast out devils ; they shall speak with
new tongues; they shall take up serpents, and if they
shall drink any deadly thing, it shall not hurt them ; they
shall lay their hands upon the sick, and they shall re
cover."^)
This promise may be considered in three senses.
1. The first is, according to the letter by which Christ
our Lord gave power to the faithful to work these mira
cles, ivhen it ivas expedient for the propagation of the faith ,
(17) Joan. iii. 5. ' r(18) S.'Th. 3, p. q. Ixviii. art. 2.
(19) Marc. xvi. 17.
OF THE APPEARANCE MADE IN GALILEE. 129
and conversion of souls, which power shone wonderfully
in the primitive Church, and now likewise He grants the
same when it is needful for His glory ; and it is very ne
cessary that this faith and confidence be lively in us,
since it is the infallible word of our Lord, who says : — " If
you have faith as a grain of mustard-seed, you shall say
to this mountain, 'Remove from hence thither,' and ife
shall remove, and nothing shall be impossible to you."(20)
The second sense is of the power which at this day also
these preachers, priests, and confessors have to work the
wonders spiritually in the souls of the faithful ; for, as St.
Gregory says, they cast devils out of them, when they
absolve them, and deliver them from their sins. (21) They
" speak with new tongues," when, with the spirit of Christ
and with celestial language, they preach unto them the
doctrine of truth ; they take up " serpents" when they take
from them enmities, rancours, and dissolve the subtleties
of Satan ; they " drink some deadly thing/' which does not
hurt them, when they converse amongst the wicked, and
hear their wickedness, and yet no part of it cleaves to
them ; they " lay their hands on the sick and heal them,"
when, with their admonitions and examples, they strengthen
such as are feeble and languish in virtue, to amendment of
life.
Colloquy. — 0 Saviour of souls, send many workmen
into this world, who may work these wonders worthily,
by which faith may be enlarged, charity quickened,
and the glory of Thy heavenly Father in all aug
mented. Amen.
3. The third meaning of Christ's promise is, to under
stand it of the power which every faithful Christian has,
to work these signs and wonders in himself } through the
(20) Mat. xvii. 19. Med. xlix. 3. p.
t(21) Horn. xxix. iu Evang.
Vol. V.-9.
130 MEDITATION XV.
virtue of Jesus Christ. For, as St. Bernard says:(22) —
" We cast devils forth of ourselves, when we have contrition
of heart, and perfect sorrow for our sins ; — we speak with
' new tongues,' when we leave the tongue of the old earthly
Adam, and speak the language of the new celestial Adam,
occupying ourselves in thanksgiving, and in divine praises,
and in discoursing always of things pleasing to Almighty
God ; — we ' take up serpents,' when we take away the
occasions of returning to sin, and all whatever may infect
or poison our heart ; — we ' drink some deadly thing' with
out detriment, when we feel evil suggestions and fleshly
temptations, but yet consent not to them : — we lay our
( hands upon the sick,' and heal them when we heal the
sicknesses of our soul and her passions, with exercises of
good works, of penances, and of mortifications. These are
the signs of those that believe, as they "ought to believe,
which yet they cannot work in their own name, but in the
name and virtue of Christ.
Colloquy. — 0 most powerful and most faithful
Christ, I believe in Thee, I hope in Thee, and there
fore in Thy name resolve to begin to work these
wonders, trusting in Thy mercy, that according to
Thy promise, Thou wilt help me to perform them.
Amen.
MEDITATION XV.
OF ANOTHER PROMISE WHICH CHRIST OTTR LORD MADE TO HIS DISCIPLES
TO REMAIN WITH THEM TO THE CONSUMMATION OF THE WORLD.
After those things which we have related, Christ our
Lord added : — " Behold I am with you all days, even to
the consummation of the world."(l) This promise is one
(22) Serin, de Ascens. (1) Mat. xxviii. 20.
OF THE APPEABANCE MADE IN GALILEE. 131
of the most comfortable and most glorious that Christ our
Lord made to His Apostles, and in every word of it there is
much to be considered. Considering who the Person is that
makes this promise. What reasons move Him to make it.
How He accomplishes what He promised. To what persons,
— With what continuation, and for what time; for all this is
expressed in the words proposed, of which the first word
" Behold," invites us to consider the whole attentively.
POINT I.
1. Consider first, tJie reasons which moved Christ our
Lord to say to His disciples that He would remain with
them. — i. The first was, to comfort them in the absence
which He was to make, ascending to Heaven; as also for
the absence which He made, seeing them but seldom, and
after some intervals during the forty days He remained in
this world after His Eesurrection. As if He had said, —
" Although I ascend to heaven, and shall now see you but
seldom, yet know and hold for certain that I am with you
invisibly ; I will not leave you fatherless and without a
comforter ; for although you see me not corporally, yet am
I always as present with you as if you saw me." — ii. The
second was to encourage them to the expedition which lie
"had committed to them, sending them through the whole
world to preach, baptize, and to work miracles, assuring
them that He would always be with them, to help them ;
as if He had said, " Dismay not yourselves, thinking that
you are too unfit and feeble for so high a commission ; for
I myself am always with you, fortifying your weakness ;
and I myself it is who am to work these works in you,
and to accompany you wherever you go, without departing
from your side." — iii. The third was to help them in the
execution of all that He commanded them ; for knowing
that He was present with them, and beheld them how they
132 MEDITATION XV.
behaved themselves in their function, the thought of this
should make them the more careful and diligent in per
forming it not only without default or imperfection, but
with all the perfection that was possible for them, as those
who were in the sight of their Lord and master, and whom
they greatly endeavoured to please.
2. These three reasons will I apply to myself, imagining
that Christ says unto me in respect of them : — Behold, I
am present with thee, as comforter, as helper, and as
witness of what thou doest ; wherefore never be forgetful
of me, but always remember that I am with thee ; in thy
labours to comfort thee ; in thy functions and ministry to
assist thee: and in all thy works to judge thee and reward
thee.
Colloquy. — 0 most sweet Lord, if Thou be with
me, what can be wanting to me ? 0 invisible God,
grant me to live, as if I always saw Thee ; leave me
not fatherless, for Thou art my Father ; leave me
not comfortless, for Thou art my comforter; be Thou
always with me, for Thou knowest I can do nothing
without Thee, and that I can do all things with Thee ;
and knowing that Thou seest me, my slothfulness
may be quickened by the presence of Thee. Amen.
POINT II.
Secondly is to be considered the greatness of this promise,
which is comprehended in these four words, " I am with
you."
1. I will ponder first who lie is that says> " I," not as to
Moses, " My angel shall go before thee, and shall keep thee
in the way, and shall bring thee into the land of the
Canaanites ;"(2) but I myself am with you, and will accom
pany you in this your journey, and will keep you, and
cause you to enter into the land of the Gentiles. I am
(2) Exod. xxiii. 20. et xxxii. 31.
OF THE APPEABANCE MADE IN GALILEE. 133
God omnipotent, infinite and eternal, whose will no crea
ture can resist. — I am your Saviour, who have vanquished
the Devil, despoiled hell, destroyed the kingdom of sin, and
triumphed over death, to whom all power is given, both in
heaven and earth. I it is that send you throughout the
world as my Father sent me, assisting you as He assisted
me. I am your master and protector, whose power, libe
rality and love you have experienced and am still the same
I was wont to be. I am with you, and am your invisible
and inseparable companion, as until now I have visibly been
with you.
2. Secondly in saying, — " I am with you," He compre-
Jieiids all the ways He can be with them. — i. The first is
common to all creatures, to whom He is most present, giv
ing them the whole being, life, and motion which they
have. — ii. The second is common to all the just with whom
He is present by His grace, giving them supernatural life
and virtues. — iii. The third is special to the elect alone,
with whom He is present with particular providence,
careful of them, and working by them great and won
derful works. — iv. The fourth is by the most Blessed
Sacrament of the altar, in which He is really and truly,
as He is Grod, and as He is man, to b<j our meat and
spiritual nourishment. After all these manners is Christ
our Lord in His holy Church, careful of her, and
governing her as a king in his kingdom, — as a pilot in
his ship, — as a father of a family in his house, — and as a
master in his school, and all this He promises when He
says — " I am with you," that is, with you who represent
my universal Church, with you who are my dear beloved
disciples, and with all those who shall follow and imitate
you.
Colloquy. — I give Thee thanks, 0 most sweet Jesus,
134 MEDITATION XV.
for so liberal and so noble a promise which Thou
makest to Thy Church, and to the disciples of Thy
school ; happy are they with whom Thou art after so
delightful and pleasant a manner of presence. Oh
that Thou mightest always be with me after this
manner, that so I might always be with Thee, serving
Thee, and loving Thee, without being ever separated
from Thee, for all eternity. Amen.
POINT in.
Thirdly is to be considered the* continuation and duration
of this presence, which is declared in these last words, " all
days, even to the consummation of the world." So that
Christ our Lord is with us, not partially, one day present
and another absent, but all days, all hours, and all moments
of the day ; uot for a limited time of a thousand or two
thousand years, but to the end of the world. In which
words He assures us that His Church shall last until the
end of the world, and consequently, her laws, sacraments,
and sacrifices ; and that, therefore, He is with us to-day,
and will be also to-morrow, even until the last day ; and
this world being ended, He will be with His in a much
better and' much more excellent manner, which shall en
dure for all eternity. For all these favours I am to render
thanks to our Lord, and humbly to beseech Him to make
me partaker of this benefit of His remaining with me
always, in all times, and in all places, without forsaking
me so much as a moment unto the ending of my life, pur
posing also not to forsake Him, and doing my utmost
endeavours not to forget Him ; remembering that which
St. Bernard says : — " As there is no moment wherein a man
does not use or enjoy the goodness of Almighty God ; so
ought there to be no moment in which he has Him not
present in his memory. ''(3)
(3) S. Ber. de Interior! Domo, c. 9.
OF DIVERS APPEARANCES. 135
Colloquy. — It is great reason, 0 my God, for that
Thou art always with me, and hast me present before
Thee, I also should he with Thee, and have Thee
always present before me ; but because this exceeds
my feeble forces, grant me by Thy grace, that which
I desire, by which that shall be most easy to me, which
without the same I cannot do. Amen.
MEDITATION XVI.
OF THE DIVERS APPEARANCES WHICH CHRIST OUR LORD MADE TO HIS
DISCIPLES DURING THE FORTY DAYS HE REMAINED WITH THEM, AND THE
MANNER IN WHICH HE VISITED SOULS SPIRITUALLY FIGURED BY THOSE
APPEARANCES.
Besides the appearances which have been related, it is
certain that He made many others, as may be gathered
from that which St. Luke says, that He showed Himself
to His disciples " after His Passion by many proofs, for
forty days appearing to them, and speaking of the Kingdom
of 6W."(1) In which words certain things are to be
considered which appertain to these appearances, ponder
ing at the same time the spirit that is contained in them,
inasmuch as they represent the spiritual visitations where
with Christ our Lord visited souls invisibly. (2)
POINT I.
1. Although Christ our Lord, for the space of forty
days, was always with His disciples invisibly, after the
manner we have declared, yet sometimes for their greater
consolation He showed Himself to them alive, risen again,
and glorious, proving to them by sundry very effectual
arguments, that lie was the same that had been dead; some
times suffering them to touch His wounds, other times
(1) Act. i. 3. (2) S. Th. 3, p. q. iv. art. 5 et 6.
136 MEDITATION XVI.
eating with them, other times working miracles, such as
was to enter in to them, the gates being shut, that they
should take a multitude of great fishes at an instant upon
His word, and finally alleging other reasons and testimo
nies out of the divine Scriptures, which spoke of His
resurrection ; and after this manner did He encourage and
comfort them, as often as He appeared to them.
2. The same thing Christ our Lord performs towards the
souls of His elect, with whom He remained in the manner
aforesaid, invisibly all the time of their life, figured (3)
by these forty days, to whom He sometimes appears, that
is, visits them interiorly, and encourages and comforts
them, giving them some signs and testimonies of His pre
sence, with most especial inspirations and affections of
love, with sweetness and sensible devotion, which is the
refection of the spirit, with very wonderful changes which
He works within their hearts, and with the illustration
and understanding of the verities of holy Scripture which
He imparts to them. With these arguments He " shows
Himself alive" to those who know that He who is within
them is the living God, and who, as He lives, works in
them those works of life. Also, when they communicate,
He shows Himself in the same manner alive unto them,
giving them assured signs that they have received the
bread of life which descended from heaven ; for He commu
nicates unto them some light, or love, or desires, and pur
poses of a new life, sorrow for sins, and inflamed affections
of devotion ; whereby they understand that He whom they
have received, is not bread alone, is not a dead, but a living
thing.
Colloquy.— 0 invisible God, most present and most
absent, Who sometimes hidest Thyself, that so Thou
mayest seem to be far absent, and sometimes skowest
(3) Lib. de Consen. Evang. c. 4. S. Th.[3,-p. q. xxv, art. 31.
OF DIVEKS APPEARANCES. 137
Thyself, that so we may see Thee to be verily present,
come, Lord, to my soul, and visit her with Thy most
sweet presence, show Thyself to me, as my true and
living God, working in me such works, as may hear
witness who Thou art. 0 heloved of my heart, grant
me so to receive Thee in the Blessed Sacrament, that
I may presently see that I have received living bread,
and the bread of life. " My soul hath thirsted after
the strong and living God," (4) leave her not, 0 Lord
I beseech Thee, hungry and thirsty, leave her not
dry and withered, as if she had received some dead
thing. Amen.
3. Hence / will gather these instructions, — i. First, that
although God is present in every place, and also within
me, yet through my fault Heshoivs not Himself to me alive,
nor do I feel the effects of His presence, nor no more re
member Him than if I were absent, or that He were some
dead thing ; for which cause I will endeavour to remove
all those faults and anxious cares, which deprive me of so
great a good. — ii. That communicating oftentimes I feel
not that I have received within me the living God, but so
remain, as if I had received some dead thing ; because my
lad disposition deserves not that Christ our Lord comfort
me, nor work in me the signs of His living presence. — iii.
That the arguments which Almighty God gives of His
presence are arguments of the true and living God, different
from others, which the evil spirit is wont to counterfeit,
transfigured into an angel of light, and with the mask of
Almighty God, being a false and feigned god. I am there
fore humbly to beseech Him that when He shall vouchsafe
me such favour as to visit me, that the same be with argu
ments and effects properly His, delivering me from the
deceits of Satan, and from those which are wont to draw
after them my own erring and sick judgment.
(4) Ps. xli. 3.
138 MEDITATION XVI.
POINT II.
1 . In these appearances Christ our Lord spake to His
disciples of the Kingdom of God ; sometimes bringing to
their remembrance those things which He had said to them
before His death ; at other times discovering to them new
mysteries and secrets, pertaining to the sacraments and
sacrifices, and the order of the divine worship, of which
many are preserved unto the present time by tradition ; — *
at other times as master He expounded unto them the holy
Scriptures, infusing light into them to understand them.
Finally, He never spake to them of things vain, curious,
or impertinent, but only of those which appertained to the
Kingdom of God, that is, of " justice, and peace, and joy in
the Holy Ghost, "(5) for the good of the Catholic Church,
In these words sometimes He reprehended them for their
incredulity and hardness ; at other times He cheered, en
couraged, and inflamed their hearts with His holy love,
but always left them with peace and comfort, so that they
were never weary of hearing Him.
2, The same does Christ our Lord perform when spirit
ually He visits souls, to whom always in these visitations
He speaks somewhat to their hearts, according to that
which David said : " I will hear what the Lord God will
speak in me; for He will speak peace upon His people."(6)
And to that which He says by the prophet Osee. I " will
lead her into the wilderness, and will speak to her heart. ''(7)
These speeches are by inward inspirations, in which no
things are spoken that are vain, curious, or impertinent,
but only those which appertain to the Kingdom of God,
justice, sanctity, exercise of good works, peace of conscience
with God and with one's neighbours, pure joy in the Holy
Ghost, and expelling all sensual and worldly joy. — Soine-
(5) Bom. xiv. 17. (6) Ps. Ixxxiv. 9.
(7) Ose. ii. 14.
OF DIVERS APPEARANCES. 139
times He brings to their remembrance the things they have
read or heard, giving them a lively feeling of them: — at
other times He discovers to them new affections, which
they never had nor felt before; sometimes He rebukes them
for their faults and lukewarmness : at other times He
exhorts them, and encourages them to perfection. And
by these words also is discovered that it is Christ that
speaks, because the words of the spirit of the Devil, of the
world, and of the flesh, are very contrary to these.
Colloquy. — 0 my loving Saviour, come unto the
soul of Thy servant, and visit it, and speak unto my
heart as Thou wert wont of the Kingdom of God, that
she may conceive every day a new estimation of this
Kingdom, and never cease to seek it until she obtain
it, with perfection in this life, and afterwards see it
and enjoy it clearly in the other. Amen.
POINT III.
Thirdly are to be considered, certain properties of these
visitations of Christ, which shine in these appearances
which He made to His apostles.
1. The first is, that these appearances were not con
tinual, but now and then, and with interruption, to some,
indeed, more frequent than to others, — because of their
better disposition, and for their more vehement desire of
seeing Christ. And it may piously be believed, that He
appeared to our Blessed Lady every day, or at the least
very often : to St. Peter also, more often than to others,
for his greater fervour and love to Him. Even so the visi
tations of Christ our Lord, and manifestations made unto
devout souls, are likewise interrupted, and more or less
frequent, according to the will of the same Lord who
visits them, and the dignity and fervour of the soul that
is visited. Wherefore it behoves me, always to have, as
140 MEDITATION XVI.
the apostles had, a burning desire to see Christ our Lord,
and to enjoy His presence and His interior visitation, nofc
for my own sensible pleasure or consolation, bub because I
love Him, and desire to be always with Him, in respect of
the- great good that from thence results, and like to the
spouse, I may say to the angels and to the souls of the
blessed: — " I adjure you, 0 daughters of Jerusalem, if you
find my Beloved, that you tell Him that I languish with
love,' '(8) desiring His sweet presence, by which my great
weakness may be strengthened.
2. The second property is, that these visitations were
made upon a sudden, and when, the apostles themselves
thought least about them, for they lasted but a little
while: — and sometimes He vanished suddenly from their
sight, as it chanced to the two disciples of Emmaus, leaving
them, as the proverb says, with the honey about their
teeth. And even so, internal visitations are wont to come
upon a sudden, and when we least expect them ; and to
last but a little while, and upon a sudden to depart : for
Christ our Lord wills that we walk in this continual
change, and depend upon His mercy, and as Himself says,
— ''• A little while, and you shall not see me, and again a
little while, and you shall see me, "(9) that so we be a
little rejoiced with His presence, and again a little sad,
because of His absence, desirous of His return; upon
which St. Bernard says :(iO) — " that, in this life, joyfulness
may be had by the presence of the spouse, but nob ful
ness, because, although indeed His visitation rejoices us,
yet the vicissitude or change molests us : and when He
comes, " Est rara hora, brevis mora ; a rare, hour, and a
short stay :" for this sweet silence, which is made in the
heaven of the just soul, scarcely lasts half an hour:(il)
(8) Cant. v. 8. (9) Joan. xvi. 17.
(10) Ser. xxxii. in Cant. (11) Apoc. viii. 1.
OF DIVERS APPEARANCES. 141
— in this we ought to conform ourselves to the divine will,
and to believe for certain that all is done for our greater
profit.(12)
3. The third property is, that these appearances were
not always in one time or place, or in one self -same exercise,
lut in different, for to Mary Magdalen He appeared in the
garden nigh to the sepulchre, to the disciples walking to
Emmaus, to the eleven apostles in the supper-chamber, and
to other seven upon the seaside, and to others on the
mount of Galilee : so also interior visitations have no cer
tain place, time, or employment, for sometimes they happen
in prayer, in spiritual reading, in time of refection, or in
the exercise of some good work : sometimes in the recollec
tion of the soul, and on a solemn feast, sometimes in the
fields, and on a day of labour, for our Lord wills, that in
all time, places, and occupations, we be so prepared, that
we put no impediment in the way of His visitation and
consolation, and that we always depend upon His divine
providence, " for the Spirit breatheth where He will :"(13)
visiting us with His inspirations, in such time, place, and
occasion, as Himself judges most convenient.
4. The fourth property is, that in these appearances
sometimes the visitation of Angels went before; at other
times Christ our Lord showed Himself in divers figures,
and manifested Himself l>y little and little : at other times
He showed Himself wholly upon a sudden, and with great
splendour; like as He did to the Virgin our Lady, and
sometimes with little, according to the disposition of the
persons to whom He appeared. In the same manner in
the spiritual visitation of souls, Christ our Lord communi
cates the light and knowledge of His divine presence,
and other internal favours, in proportions which are con
formable to the ordination of His eternal wisdom, and to
(12) S. Greg. 1. xxx. mor. c. 12. (13) Joan. iii. 8.
142 MEDITATION XVI.
the disposition of those souls which He doth visit. That
which we are to procure on our behalf is, a generous and
confident mind, expecting and desiring of our Lord, no
less than His own self, begging always that which is best,
and that whicli is most pleasing to Him ; for this great
and "excellent kind of confidence, and this generosity of
heart, obtains, as St. Bernard says, (14) great things of
Almighty God, after the imitation of that great Moses^
who said unto God, « Shew me Thy glory. " And he
received an answer, " I will show thee all good. ''(15) And
of David, who said, " My heart hath said to Thee, my face
hath sought Thee, Thy face, O Lord, will I seek," (16)
and with this determination he aspired to so great high
ness, that he came to say, "For what have I in heaven,
and besides Thee, what do I desire upon earth?" These
and the like affections am I to awake within my heart,
saying to Christ our Lord, sometimes with St. Philip, —
' Lord, shew us the Father, and it is enough for us :' (17)
other times with the spouse,
Colloquy. — " 0 beloved of my soul, show me where
Thou feedest and where Thou reposest at noon-day;"
show me by this celestial light, the place where at
noon-day Thou sleepest with most fervent love the
sleep of death, and where with most clear light like to
the noon-time of the day, Thou dost manifest to the
Blessed Thy sovereign glory ; show me also the ways
of fervour, to the end that I may profit and increase
in Thy service without any delay, until I come to the
light of the perfect day. Amen.
(14) Ser. xxxii. in Cant. (15) Exod. xxxiii. 18.
(16) Ps. xxvi. 8. , (17) Joan. xiv. 8.
OF THE LAST APPEARANCE. 143
MEDITATION XVII.
ON THE APPEAKANCE OF CHRIST TO HIS APOSTLES ON THE DAY OF
, HIS ASCENSION.
POINT I.
The day being come in which Christ our Lord had
decreed to ascend to heaven, as He had loved His which
were in the world, so in the end He gave them greater
signs and arguments of His love, and to this end, He
appeared that day to His disciples in the supping chamber,
as they were eating, and also ate with them, amiably with
great signs and tokens of love, and then said to them,
that day He was to depart to His Father : and it may be
believed, that to comfort them in the sorrow which this
news caused them, He repeated some of those reasons
which before He^ had delivered them in the sermon He
made after supper.
1. First, He said to them, — <* I go to prepare you a
place, and if I shall go and prepare a place for you, / will
come again and will take you to myself, that where I am
you also may be :"(!) — as if He had said, I ascend to heaven
to open the gates, and to give entrance to such just per
sons as have deserved the same, to the end that they may
enjoy the mansions which are prepared for them in the
house of my Father : rejoice ye, for I will come again to
fetch you in the hour of your death, and will lead you
with me, placing you in that place which my Father has
designed.
Colloquy. — 0 my beloved, ascend in good time up
to heaven, since it is Thine and was principally created
(1) Joan. xiv. 2.
144 MEDITATION XVII.
for Thee ; but forget not to return for me, that I also
may come where Thou art, assisting me with Thy
grace, to the end I may be worthy to be admitted into
Thy glory. Amen.
2. Then immediately, He added another reason, saying,
— " If you loved me, you would indeed be glad because I
go to the Father, for the Father is greater than I :*' (2)
that is to say — If you love me, you ought to rejoice at
my honour, and my contentment, because I ascend to my
Father which is in heaven, who is greater than I, as I
am man, and is to honour and glorify me, setting me
upon His right Hand, where I shall enjoy with quiet
that eternal Kingdom, which I have conquered by my
Passion.
Colloquy. — I rejoice, 0 most sweet Jesus, that
Thou ascendest to Thy Father, because I love Thee
more than myself, and desire thine honour more than
mine own ; and since Thy Father is also mine, I have
great hope, that Thou wilt hereafter bring me to
enjoy His divine presence.
3. Thirdly, He further added : " It is expedient to you that
I go ; for if I go not, the Paraclete will not come to
you : but if I go, I will send Him to you :''(3) as if He had
said : It does not only affect my honour, that I ascend to
heaven, but also your profit, to the end your faith may be
perfected, your hope erected, you charity punned, and
that the plenitude of the Holy Ghost may come down
from heaven, for if I ascend not the Holy Ghost will not
come to you : as well because it is decreed that I ascend
first, and send Him from thence to you, as also for that
yourselves are not well prepared to receive Him, because
you adhere with a certain kind of carnal love to my cor-
(2) Joan. xiv. 28. (3) Joan. xvi. 7.
OF THE LAST APPEAKANCE. 145
poral presence, which manner of love ifc is necessary for
you to cast off, that you may be capable to receive so
sovereign a gift. Wherefore, O my soul, consider atten
tively that thy God is a spirit, and that Pie will be loved
with a spiritual love, quite exempt from all savour of self-
love : for, if to love the corporal presence of Christ with a
love less pure, and with some self-interest, hinder the
coming of the Holy Ghost, how much more will the inor
dinate love of thyself, or of any other creature, hinder the
same.
Colloquy.— 0 sweet Saviour, govern my soul as
seems best to Thee, and if it be expedient for her
spiritual profit, that Thou absent Thyself from her,
and withdraw all sensible consolation, Thy will be
done, for I know for certain, that Thou wilt send the
Holy Ghost the Comforter in due season, with that
plenitude that is requisite for her, to persevere in Thy
love.
POINT II.
After that Christ our Lord had comforted His disciples,
He said to them, — " Stay you in the city, till you be indued
with power from on 7w/7i."(4) In which words He promises
to them the coming of the Holy Ghost, but in a manner
very mysterious, as will appear, pondering each word apart
by itself.
1. First, therefore, He says to them, " Sedete" " Sit
ye" or " tarry," that is to say, be quiet ; to teach them
that the quietude of the body and of the soul, with the
calmness and stillness of the heart, is of great importance
to receive this celestial Gift. Moreover, to admonish
them, that they should expect with patience and longa
nimity, without hastening more than was expedient, re
ferring the care hereof to Almighty God : and for this
(4) Luc. xxiv. 49.
Vol. V.-io.
146 MEDITATION XVII. .
cause He would not assign a certain day, -wherein He in
tended to send the Holy Ghost, that so they might daily
expect Him, daily ask Him, and daily prepare themselves
to receive Him, but only said to them, that they should
be baptized with the Holy Ghost, " not many days hence,"
(5) to the end that they should take comfort hereby, that
the delay of His coming should not be long. Hence I will
learn to expect with quietness and patience, the coming of
the Divine Spirit, with that plenitude which I desire, re
ferring the day of His coming to the Divine Providence,
according to that of Isaiah, saying ; " He that believeth,
let him not hasten.'' (6)
2. Secondly, He said to them, fhat they should tarry
" in the city" that is of Jerusalem. And although it might
have seemed more to the purpose, that they should have
gone to the desert, or else to some mountain, separate and
apart, there to expect with quietness the coming of the
Holy Ghost, yet He willed that they should expect the
same in the city, as in a place frequented by many people,
because the Holy Ghost was not sent for them alone, but
for the good of all men, and therefore it was desirable He
should be given in a public place, from whence they might
presently issue forth to preach the law of Jesus Christ,
conformably to the saying of the prophet Isaiah — " The law
shall come forth from Sion, and the word of the Lord from
Jerusalem. "(7) Moreover, God our Lord much more es
teems the solitude of the heart, than the solitude of the
body : and to show, that in the midst of the noise of the
people, there may be had a heart quiet, peaceable, and apt
to see and receive God. And, it may be, for this cause
not without mystery, this city, though very populous,
was called " Jerusalem,'' as much as to say, "vision of
peace."
(5) Act. i. 5. (6) Isa. xxviii. 16. (7) Isa. ii. 3.
OF THE LAST APPEARANCE. 147
Colloquy. — 0 Prince of Peace, pacify my heart,
and quiet my spirit, that in all places and times, I
may pray to Thee, lifting up pure hands to heaven,
expecting the gift which Thou hast promised me.
Amen.
3. Thirdly, He willed them that they should tarry in
the city, adding," " till you be indued with power from on
high ;" that is to say, with the. power of the Holy Ghost.
By which He gave them to understand, that of themselves
they were naked, and disarmed, feeble, weak, and void of
that spirit, and power, which was needful to go into the
•world to preach the Gospel : and that, therefore, they were
to stay until the Holy Ghost should come on them, who
should clothe them with His grace, arm them with His
gifts, and fortify them with His celestial virtues, giving
them force, virtue, and power for this mission. And this
virtue, as the Lord says, comes from on high, because it is
most high, and far surpassing all human power : so also
for that " every best gift, and every perfect gift, is from
above, descending from the Father of lights," (8) whose
dwelling and habitation is on high. Hence I will draw
two admonitions. — i. The first, that it is of great impor
tance, to ground myself in true humility, confessing my
nakedness, and my weakness, for of myself, neither have
I garments, nor sufficient weapons, nor can clothe myself
with them, unless some others clothe me like a child : and
for this cause Christ our Lord said not, tarry until you
indue or clothe yourselves, but until you be indued.
ii. The second admonition is, that it is a rash presumption
to issue forth to these weighty expeditions before ice have the
means, and be indued with power from on high, for he that
goes forth to fight without weapons against strong enemies,
will be easily vanquished by them.
(8) Jac. i. 17.
148 MEDITATION XVII.
Colloquy. — 0 Father of lights, from whom all good
and celestial gifts descend, behold how poor I am in
Thy presence, and so little a child, that I neither
have garments in which to clothe me, nor yet can
clothe myself unless Thy mercy perform hoth the one
and the other in my behalf. Clothe me, Lord, with
virtue from on high, by which I may take in hand such
commissions as concern Thy service ; and permit not
that without such virtue, I rashly expose myself to
that I am not able to perform ; for if I seek to fly
without wings, instead of ascending on high, pride
will cast me down into the profoundest depths.
4. Christ our Lord in saying to them, that they should
tarry in the city till they were indued with power from on
high ; — gave them to understand, that as soon as they had
received this power, they were to issue forth upon His
business : for as it had been rashness to have gone forth
before they had received this power, so should it be pu
sillanimity not to issue forth having received the same ; the
apostles, therefore, presently issued forth, as will be seen in
Meditation XXIV.
POINT III.
This said, " He led them out as far as Bethania" to
" the mount that is called Olivet" (9)
1. Christ our Lord commanded all His disciples, who
•were in that feast chamber, that they should presently go to
Bethany, to the mount of Olivet, for that from thence Ho
would ascend to heaven. It is not certain that He Him
self brought them forth and accompanied them for some
time, suffering Himself to be seen of them, and not of
other men who passed by the way ; or whether He vanished
from them and the disciples went alone : however, they
presently obeyed the commandment of Christ our Lord,
(9) Luc. ;xxiv. 50. Act. i. 12.
OF THE LAST APPEARANCE. 149
And it may be believed, that at their going from the feast
chamber, they called to mind that former going forth to
the garden of Gethsemane (which was seated upon the one
side of the mount of Olivet) full of sorrow and anxiety,
trembling for fear of the troubles which they foresaw
would befal them by the death of their beloved master ;
but now they go forth with great anxiety, mingled with
sadness and joy, expecting this glorious ascending up to
heaven. And with this fervour they walked speedily to
the place which was assigned them.
2. Christ chose the mountain of Olivet whence to ascend
to heaven, on which He had prayed to His Father with
great agony, and with a bloody sweat, — on which He was
forsaken of His disciples, — delivered by Judas to His
enemies, — taken of the Jews, — bound with cords, and
trampled under their feet ; — and finally, from whence He
issued forth to suffer the ignominies of the cross, He
would ascend to enjoy the greatness of His glory : that so
we may understand that by such travails He gained hea
ven, which He went to possess : and that if I have patience,
the same which was the beginning of my humiliation, shall
likewise be the beginning of my exaltation, and that from
these temporal labours I shall ascend to everlasting repose.
Moreover, Christ therefore designed for the place of His
Ascension Bethania, which is interpreted, house of obedi
ence, and the mount of Olivet, which signifies the top of
mercy and of charity ; to signfy to us, that all things what
ever He did, from His Incarnation to His Ascension up to
heaven, were done to obey His Father with most perfect
obedience ; in whose house of obedience He so lived, that
He never departed from the same ; all these things likewise
which He did, He directed to that supreme and high end,
of charity and mercy, for the good of men, for their love,
and to deliver them from their miseries. And withal
150 MEDITATION XVIII.
teaches us, that the way to ascend to Heaven, is from
Bethany, and the mount of Olives, that is, by the house
of obedience, and height of charity and mercy, " purify
ing," as St. Peter says, our "souls in the obedience of
charity."(10)
Colloquy. — 0 Only begotten Son of the Father,
who by the ways of obedience and charity, ascendest
to sit upon His right Hand, assist me, I beseech Thee,
that during my whole life I may dwell in the house of
obedience, never departing in the least point from
Thy holy will, endeavouring always to ascend to the
highest degree of charity and mercy, till I come to
arrive with Thee to the highest of Thy glory, where
I shall see Thee, and enjoy Thee for all eternity.
Amen.
IL-MEDITATIONS ON OUE LOED'S ASCENSION INTO
HEAVEN ; AND THE CONDUCT OF THE APOSTLES
AND DISCIPLES FEOM THE TIME OF HIS DEPAE-
TUEE UNTIL THE COMING OF THE HOLY GHOST.
MEDITATION XVIII.
OF THE ASCENSION OF CHRIST.
POINT I.
1. The disciples, and the most holy Virgin, being in tho
mount of Olivet, Christ appeared to them (1) with a coun
tenance more bright and pleasant than at other times ; and
instead of embraces, which those who love are wont to
give one another at their departure, He suffered all of them
to kiss -His sacred feet and hands, whence issued forth a
(10) 1 Pet. i. 22.
(1) S. Th. 3, p. q. Ivii. Marc. xvi. 19. Luc. xxiv. 51.
OF THE ASCENSION OF CHRIST. 151
most odoriferous smell, which incredibly comforted their
hearts. First of all, without doubt, His most blessed
Mother our Lady approached, who with the title of a
mother, sweetly kissed the wounds of His Side, desiring
to enter within her Son, to ascend to heaven together with
Him, if it might have been granted to her ; but as she was
most resigned to the divine will, so would she will no other
thing than what Almighty God would will. Next followed
St. Peter, St. John, and the other apostles and disciples, all
of them with great reverence and devotion, touching and
kissing those sacred wounds.
2. " And lifting up His hands" as St. LuJce says, "He
blessed them.'" (2) Two things did our Lord here do.
i. The first was, to lift up His hands on liigli, to signify-
that the benediction which He would give them, was not
in earthly, but in heavenly goods, which He had obtained
by His Passion and death, lifting up His hands upon the
cross. And He lifted up both of His hands, because
both of them were nailed to it, as also to signify the abun
dant largeness of His benediction, offering us with full
hands the goods of grace and of glory. Whence I will
conceive great affections of praise and gratitude, saying
with the apostle ; — " Blessed be the God and Father of our
Lord Jesus Christ, who hath blessed us with spiritual
blessings in heavenly places in Christ." (3)
Colloquy. — 0 most blessed Christ, by the love and
excessive sorrow with which Thou liftest up Thy
hands upon the cross, to gain for me celestial bene
dictions ; I do beseech Thee that Thou wouldst lift
them up at this present, to impart to me Thine abun
dant benediction ; grant me likewise, 0 Lord, that I
may lift up mine with prayers and works so perfect,
(2) Luc. xxiv. 50. ' (3) Ephes. i. 3.
152 MEDITATION XVIII.
that I may deserve that Thou lift up Thine to bless
me. Amen.
ii. Secondly, St. Luke says ; that " He blessed them,"
declaring by words those good things which He desired,
and asked for them. And although we know not the
words which He spake, nor the goods He desired, and
asked for them, yet it may be, that He used those
•words with which Almighty God commanded that the
sons of Israel should be blessed, saying, " The Lord bless"
you, " and keep" you ; " the Lord show His face to" you,
" and have mercy on" you :(4) Our Lord turn His coun
tenance unto you, and give you peace. Or else, perhaps,
He repeated part of that prayer which He made in the
sermon after supper, which was the highest benediction
that He could give to them, saying to His Eternal Father :
" Holy Father, keep them in Thy name," and protect them
with Thy power, " whom Thou hast given me, that they
may be one, as we also are;"(5) and may afterwards ascend
•whither I ascend, that they may see the glory which Thou
hast given me, and the love Thou borest me before the
creation of the world. And as the benediction of our
Lord consists not in words alone, but also in works, doing
•what He says, so, together with that benediction, He re
plenished them with those celestial goods which He then
demanded for them.
Colloquy. — 0 most sweet Jesus, to whom were present
even those who were absent in that hour ; make me
partaker, I beseech Thee, of this Thy blessing, where
on depends all my good. Let me not be like to re
probate Esau, who did not obtain the full benediction
of his father Isaac. Bless me, 0 my Father, in this
Thy farewell, not with an earthly, hut with a heavenly
(4) Num. vi. 24. (5) Joan. xvii. 11.
OF THE ASCENSION OF CHRIST. 153
benediction, for earthly goods will in no way fill nor
satisfy me, but heavenly goods will do both.
POINT II.
The benediction being given, our Lord began by little
and little to lift Himself up from tlie earth, (6) and they
beheld Him going into Heaven, not as Elias, carried in a
chariot of fire, (7) but with His own virtue lifted up with
the fire of His infinite divinity and majesty which aspires
on high as to its proper place. Moreover, there accom
panied Him all the souls of the just, and many choirs of
angels which descended from heaven to ascend with Him.
All the disciples had their eyes, both of soul and body,
fixed on their master, elevated with three most inflamed
affections. — i. The first affection was of admiration, to see
a thing so new, as for a man to ascend into the air with so
great pleasure and facility, and with signs of so great ex
cellency and majesty. — ii. The second affection was of ex
ceeding joy, rejoicing in the glory of their master, and in
the Divinity which shone in Him. Neither did they rend
their vestments for sorrow, as Eliseus did his, when he
saw his master Elias ascend to heaven, but exulted from
joy and contentment, to see Him mount with so great ma
jesty. — iii. The third affection was, a very sincere desire
to follow Him, and to ascend together with Him, because
their hearts were wholly rapt after their Beloved, fulfilling
here that which had been prophecied : — " Thou hast as
cended on high, thou hast led captivity captive." (8) For
two sorts of captives did Christ our Lord lead with Him,
some really and in their proper persons, — such were the
just whom He drew forth out of Limbo, who followed Him
even to 4he empyreal heaven ; but besides these He led
captive the hearts of His mother and disciples, who all in
(6) Luc. xxiv. 51. Act. i. 9.
(7) 4 Keg. ii. 11. (8) Ps. Ixvii. 19. Ephes. iv. 8.
154 MEDITATION XVIII.
desire followed Him, fettered with the chains of love, nor
could they possibly depart from Him.
Colloquy. — Oh that it were granted me, that I might
be one of these captives of Jesus Christ ! 0 most
sweet Jesus, carry my heart captive with Thee unto
heaven, that so it may he always in Thy company. I
rejoice that Thou ascendest through the air, flying as
a swift eagle, and provoking Thy sons and little ones
to fly up with Thee. Give me, dear Lord, the wings
of an eagle, with which I may fly in following Thee,
placing all my thoughts and my desires in ascending
after Thee, for nothing besides Thee will I upon
earth, nor desire anything more than to enjoy Thee
in heaven.
POINT III.
The disciples beholding Christ our Lord as He ascended,
"a cloud received Him out of their sight. "(9)
1. Here is to be considered the mystery of this cloud,
which, when Christ our Lord ascended through the region
of the air, received Him within it in the sight of His
apostles. And it may be believed that it was wonder
fully beautiful and resplendent, such as was fit to declare
the majesty of that Lord who ascended thereon, and the
beauty of that celestial place to which He tended ; fulfill
ing that which was foretold, saying, — " Who makest the
clouds thy chariot, who walkest upon the wings of the
•winds ;"(10) — that is to say, makes use of the clouds, as of
triumphant chariots with which to ascend, flying with
great pomp and majesty amidst the air. Oh what joy did
the apostles feel, beholding that glorious Chariot in which
their Lord and master went up to heaven 1 although they
cried not as Eliseus, when he saw Elias ascend in a chariot
of fire ; for the suspension of spirit had taken from them
(9) Act. i. 9. (10) Ps. ciii. 3.
OF THE ASCENSION OF CHKIST. 155
the use of their tongue, yet each one it may be,
his heart that which Elias said ; — " My Father, my Father,
the chariot of Israel and the driver thereof."
Colloquy. — 0 my loving Father, the fortitude and
defence of the true Israelites, who were steadfast in
Thy service, and careful to contemplate in Thee :
whither goest Thou and leavest me ? 0 my most
sweet Father, governor and protector of those who
trust in Thee, admit me into this triumphant chariot,
give me entrance into this bright shining cloud, that
I may follow Thee in spirit, and enter to contemplate
the glory of Thy sovereign majesty. Amen.
2. Christ our Lord having entered a little within that
cloud, He was so covered with it, that lie was taken from
the eyes of His disciples, which cloud represents to us all
that which hinders us from seeing Christ our Lord, and
causes us to lose the sight of Almighty God, which
happens in two manners — i. Sometimes it happens
through our own fault, and then our faults are the clouds
which we put betwixt God and us, and are a great impedi
ment of prayer and contemplation, according to that of the
prophet Jeremiah, saying, — " Thou hast set a cloud before
Thee, that our prayer may not pass through" (11) to
heaven ; since I put this cloud, it behoves me with the
help of divine grace, to remove it from me, by the means
of penance and mortification, examining in particular, if it
be a cloud of pride, of covetousness, or of other inordinate
love to any creature, and applying effectual means to dis
solve that which hinders me from so great a good. — ii.
Sometimes this cloud interposes itself without our fault,
by the sole permission of Almighty God, who, as some
times He shows Himself to us, so sometimes likewise He
hides Himself from us, not willing that we see Him by the
(11) Thren. iii. 44.
156 MEDITATION XVIII.
sweet contemplation of His presence, to the end that we
attend to other things appertaining to His divine service.
And generally the feebleness of our flesh and the dulness
of our understanding, and the multitude of cares and
necessities which we suffer in this mortal life, are like
clouds which hinder us from contemplating Him with
that clearness and continuation which we desire, in the
same manner as the clouds which pass frequently through
the air, take away from us the sight of the sun.
Colloquy. — 0 infinite God, "who inhabitest light
inaccessible" (12) to mortal men, take from my soul
the clouds of sin which I have put, and dissolve the
mist of temptations and molestations which I suffer,
to the end I may contemplate Thy glory in this mortal
life, until I come to see Thee " face to face," (13)
without impediment of any cloud, in the life eternal.
Amen.
POINT IV.
After the apostles had lost the sight of Christ our
Lord they stood admiring and amazed, still " looking up
to heaven ,"(14) and would have remained a long time in
that extasy, that is, if our Lord had not sent some one to
them to awake them. " Behold," therefore, " two men''
(that is two angels) " stood by them in white garments,
who also said, Ye men of Galilee, why stand you looking
up to heaven? This Jesus who is taken up from you into
heaven, shall so come, as you have seen Him going into
heaven."
1. In these words the angels gave two admirable instruc
tions to the disciples, and to us in them.
i. The first that suspension, admiration, and other
effects of divine contemplation in this life, are to be taken
with a certain measure and limitation, because they are not
(12) 1 Tim. vi. 16. (13) 1 Cor. xiii. 12. (14) Act. i. 11.
OF THE ASCENSION OF CHEIST. 157
our last end, but a means to accomplish so much the better
the will of God and the obligation of our office ; and so, by
way of reprehension, the angels said to them: — "Why
stand you looking up to heaven?" as if they had said: —
" Cease, you have looked long enough ; go and accomplish
that which is commanded you." — ii. The second instruction
was, that together with the memory of this ascending of
Christ into heaven, they should conjoin His coming to
judgment, to the end that the sight of the former might
confirm the faith of the latter, and that they might jointly
preach them both to men, so that if they should grow care
less to live well, saying, that their Lord is absent, and that
He has ascended into heaven, they should correct them
selves, remembering that He is to return again to judge
them. Nor did they tell when He was to return, bub
only that He was to return ; to the end that they should
be daily in readiness for His return, and should fear the
reckoning they are to render Him. And although it be
true that He shall come again as He ascended, as touching
the majesty and greatness which He showed in His ascen
sion ; yet He that ascended gentle and meek, with signs
and tokens of great love, shall return terrible and fearful,
with signs of great rigour, and shall exact an account of
all things which He committed to us at His departure,
without pardoning any that shall be found guilty.
Colloquy. — Wherefore, 0 my soul, " in the day of
good things, be not unmindful of evils," (15) and in
the day wherein thy advocate ascended to heaven, be
mindful of the day, wherein He shall return to judge
thee ; consider diligently what He commanded thee,
and take care to accomplish the same, that when He
shall return, He may take thee with Him, to reign
with Him in the Kingdom of heaven. Amen.
(15) Ecclus. xi. 27.
158 MEDITATION XVIII.
I
2. The disciples, after hearing this charge of the angels—
adoring, went back into Jerusalem with great joy.r( 16)
For understanding that their master was now on the
throne of heaven, prostrate on the earth, they adored
Him with great reverence, supplying with the sight of
faith, that which they could not attain to with the sight of
the body. And they returned with great joy, for although
they returned without their Master, yet did they return
as men more perfect, who rejoice more in that which God
wills, than in what their own flesh desires, and more in
the glory of Christ, than in their own satisfaction. The
causes of this joy were chiefly three. — i. Confirmation of
faith which remained in them, seeing so glorious a concl u-
sion in the affairs of their Master ; and by what was past
they remained fully assured of all which was to come — •
ii. Secondly, great hops which they conceived, that He
would send to them the Holy Ghost which He had pro
mised them, and that the time would come when they
should ascend with Him, to be there where He was, accord
ing to what He Himself had said. — iii. Great and fervent
love which they bore unto Him, of whose glory they so
rejoiced, as if the same had been their own; and although
their bodies walked upon the ground from the Mount of
Olivet to Jerusalem, yet were their hearts above in
heaven, contemplating the glory of their Lord. And from
these causes so great a joy arose to them.
3. These three causes ought likewise to work great joy
in my soul, quickening my faith, hope, and charity, in
Christ our Lord, rejoicing in His glory and comforting
myself with the hope of ascending where He is ; for which
purpose I ought to take care to remove from myself all
which may hinder this ascending, such are sins, vices, and
inordinate affections to earthly things, and also to dis-
(IG)Luc.ruv. 52.
ENTRY OF CHRIST OUR LORD INTO HEAVEN. 159
charge and rid myself of the superfluity of such things,
that I may fly more lightly whither Christ Jesus is, be
cause He Himself said : — " Wheresoever the body shall be,
shall the eagles also be gathered together;'' (17) that is to
say, where the glorified body of Christ our Lord is, there
shall they be gathered together, which are renewed like
eagles," (18) and with confidence in God, have changed
their fortitude, and taken the wings of an eagle, (19) to
ascend to contemplate and fly with swiftness to all those
things which belong to His holy service.
Colloquy. — 0 King of heaven, who, like a kingly
eagle, soarest in the air, and placest Thy nest in the
height of heaven, (20) provoke me that I may follow
Thee with desire, renew my youth like that of the
eagle, to the end I may recover a new strength and a
new fortitude, and with the same fly after Thee, fol
lowing Thy steps, imitating Thy virtues, and transfer-
ing my heart thither, where Thy glorified body is, to
the end that I may so live here on earth, that I may
have my conversation above in heaven, where Thou
livest and reignest, world without end. Amen.
MEDITATION XIX.
or CHRIST'S ENTRY INTO THE EMPYREAL HEAVEN AND OP HIS SITTING
UPON THE RIGHT HAND OF HIS FATHER.
POINT I.
The first shall be to consider the glorious triumph with
which Christ our Lord entered the empyreal heaven, where
is to be pondered the company He led with Him, the
exultation and heavenly harmony with which He entered,
(17) Mat. xxiv. 28. (18) Ps. cii. 5. (19) Isa. xl. 31.
(20) Job. xxxix. 27.
160 MEDITATION XIX.
and the discourses and speeches which were used on His
entrance.
1. First, the company was (1) all those souls which He
brought out of Limbo, with certain just ones already glori
fied in their bodies, (if it be true that those who rose again
with Christ, did not return again to die,) according to that
which was written : that ascending on high, He " led
captivity captive," that is to say, He led with Him the
souls which had been captive in the lake of Limbo, taking
them for His prisoners, and binding them with the fetters
of love and charity, leading them with Him to their own
unspeakable delight and consolation; forasmuch as it is
worse and more miserable to be captive of the Devil, so
much it is better and more glorious to be a captive of Jesus
Christ.
i. 0 liow joyfully did this company of noble captives and
prisoners ascend, following their captain, desiring to see
Him placed on the throne of His glory, where they should
enjoy perfect liberty ! They called to mind the straitness
and darkness of Limbo, from whence they were delivered,
and compared the same with the spaciousness and bright
ness of the empyreal heaven which they had entered, and
admiring the beauty of the place, every one repeated that
of the psalm : — " How lovely are Thy tabernacles, O Lord
of hosts ; my soul longeth and fainteth for the courts of
the Lord."(2)
ii. At this sight presently began that heavenly music, of
w hich the prophet David said: — " God is ascended with
jubilee, and the Lord with the sound of trumpet. "(3)
Oh, what jubilees of joy did those souls feel, marching in
the company of their captain ! What voices of praise
(resounding louder than trumpets) did their hearts send
forth, glorifying their Sovereign Lord ! One, doubtless
(1) Meditat. ii. p. 4. (2) Ps. Ixxxiii. 1. (3) Ps. xlvi. 6.
ENTRY OF CHRIST OUR LORD INTO HEAVEN. 161
provoked another to sing such songs of praises, using thoso
words of the self-same David : — " Sing praises to our God,
sing ye : sing praises to our king, sing ye. For God is
king of all the earth : sing ye wisely. God shall reign
over the nations: God sitteth on His holy throne."(4)
They likewise sung that of the other psalm : — " Sing ye
to God, who mounteth above the heaven of heavens,"(5)
and there dwelleth in a light inaccessible, to illuminate
His elect with the light of His glory.
2. Together with the choir of souls, entered also a choir
of innumerable angels who came to accompany Christ our
Lord, who were, as David said, the triumphant " chariot
of God," and were in number "ten thousand. "(6) All
with great joy singing the triumphs of His victory, making
between themselves dialogues and colloquies whereby to
discover His wonderful greatness. One said to another,
" Lift up your gates, 0 ye princes, and be ye lifted up, O
eternal gates, and the King of glory shall enter in!" others
answered them by way of admiration : " Who is this King
of glory?" who will enter by these gates? And answer
was made them : — " The Lord, who is strong and mighty ;
the Lord, mighty in battle, — the Lord of hosts, He is the
King of glory.>;>(7) Others asked by way of exulting,
" Who is this that cometh from Edom, with dyed garments
from Bosra, this beautiful one in His robe, walking in the
greatness of His strength ?"(8) Which is to say : — " Wrho
is this who ascendeth from the world, all bloody and as
from a place of battle, invested with an humanity, bordered
with the signs of wounds, but marvellously beautiful, and
with arguments of great virtue and fortitude?'' " I,"
says He, " that speak justice, and am a defender to save."
" I have done justice in the world, satisfying for the sins
(4) Ps. xlvi. 7. (5) Ps. kvii. 34. (G>;ibid. 18.
(7) Ps. xxiii. 7. et seq. (8) Isa. Mil. 1.
Vol. V.-n.
162 MEDITATION XIX.
of men, fighting against the Devil to save thee, and now do
justice, myself ascending, and bringing them also with me
tip to heaven, which I have won for them." Then all with
one voice said that of the Apocalypse : — '« The Lamb that
was slain, is worthy to receive power, and divinity, and
wisdom, and strength, and' honour, and glory, and bene
diction, for ever and ever."(9)
Colloquy. — 0 Saviour of the world, I rejoice at this
so glorious a triumph, which Thou hast so well de
served. " Arise, 0 Lord, into Thy resting-place,
Thou and the ark which Thou hast sanctified," since
Thou hast so well laboured for the love of us. "Be
Thou exalted above the heavens," ascend " upon the
Cherubim," and fly " upon the wings of the wind,"
and place Thyself on high above all creatures, because
Thou art better and superior to them all. Give me
leave that I may enter with these angelic choirs, that
joining my voice together with theirs, I may praise
Thee and bless Thee, saying with them : — "Holy, holy,
holy, Lord God Almighty, who was, who is, and who
is to come,"(10) the heavens are full of Thy glory, by
means of this glorious entrance which Thou makest
into them.
3. But above all is to be pondered, the unspeakable joy
of Christ our Lord in this glorious triumph, for of Him is
fitly said, — " God is ascended with jubilee," His most holy
soul exulting with ineffable joy, to see the happy ending
of His labours ; and as the pastor, who had recovered the
lost sheep, and carried him with Him into heaven, (whence
He descended to seek him,) He said to the angels, " Rejoice
with me, because I have found my sheep that was
(9) Apoc. v. 12 et 13.
(10) Ps. cxxxi. 8. Ps. cvii. 6. Ps. xvii. 11. Apoc. iv. 8.
(11) Luc. XY, 5.
ENTRY OF CHRIST OUR LORD INTO HEAVEN. 163
Colloquy. — 0 sovereign pastor, who at Thy so
great expense, soughtest and foundest the lost sheep
of mankind : I joy in this joy, which Thou hast,
and with which Thou ascendest triumphantly above
all the heavens. I congratulate Thy glory in this
triumph, by the which I beseech Thee to make me
also partaker of it, seeking me, and finding me in this
life, and bringing me afterwards to enjoy Thee in the
life to come. Amen.
POINT II.
1. Christ our Lord, having entered after this manner,
and, " passing," as the apostle says, " into the heavens,' '(12)
He came to the top of the empyreal heaven, and presented
to His eternal Father those happy captives whom He brought
with Him; and rendering, as it were, an account of those
things which He had done in the world in His service, ifc
may be He repeated thatwhich He had said before to Him, in
the sermon after supper : — " Father, I have glorified Thee
on the earth ; I have finished the work which Thou
gavest me to do ; and now glorify me, O Father, witli Thy
self, with the glory which I had before the world was,
with Thee."( 1 3) Oh what content did the eternal Father
receive with that present which His Son made to Him, and
with what signs of joy did He command Him to sit " on
His right hand," and that so might be fulfilled that which
David had foretold, saying: — " The Lord said to my Lord,
Sit Thou at my right hand,"(14) He wills Him to sit ; to
signify His quiet and peaceable dominion, and the infinite
dignity of His person. He says, upon His right hand ; to
give to understand that He imparted to Him the best and
most principal of His glory, appointing Him a throne above
all the Angels, and Archangels, above the powers and
(12) Heb. iv. 14. (13) Joan. xvii. 4.
(14) Marc. xvi. 19. Ps. cix. 1.
164 MEDITATION XIX.
Dominations, above the Cherubim and Seraphim, as head
and Lord over them, all ; for to none of the angels did He
ever say: — "Sit on my right hand,' '(15) but would that
all should be servants, and ministering spirits of His
government.
2. Here I am to ponder how well the eternal Father
recompensed the service of His Son, exalting Him above all
wlio had humbled Himself more than all. — For the throne
of the cross He gave to Him the throne of His majesty;-—
for the crown of thorns, the crown of glory; — for the
company of thieves, the hierarchies of angels ; — for the
ignominies and blasphemies of the Jews, the honours and
praises of the blessed spirits ; — and because He descended
into the profoundest parts of the earth, He made Him to
ascend to the highest of the empyreal heaven, and gave to
Him a name above all names, that in the name of Jesus
every knee bow, and every tongue confess that Jesus
Christ is in the glory of God the Father. Learn, therefore,
O my soul, to humble thee for Christ, and thou shalfc
doubtless be exalted with Christ; for the same fidelity which
the eternal Father performed towards His Only-begotten
Son, the same will He perform towards His adoptive sons,
for the love which He bears to His "natural Son, in whose
reward ours also is contained ; for as the apostle says : —
" God, who is rich in mercy for His exceeding charity,
wherewith He loved us, even when we were dead in sins,
quickened us together in Christ, by whose grace we are
saved, and hath raised us up together, and hath made us
sit together in the heavenly places, through Christ Jesus."
(16)
3. Hence will I draw great affections of confidence, hoping
to ascend with Christ to heaven, trusting in the mercy
and charity of the Father, and in the great and abundant
(15) Heb. i. 13. (16) Ephes ii. 4.
ENTRY OF CHBIST OUR LORD INTO HEAVEN. 165
merits of the Son. I will also conceive firm purposes, not
to seek any other thing than Christ our Lord, and the
accomplishment of His Holy will, always mindful of that
which St. Paul says ;— " Seek the things that are above,
where Christ is sitting on the right hand of God. "(17)
Colloquy. — 0 most sweet Jesus, if where my trea
sure be there is my heart, then where Thou art, that
shall always be, because Thou art my treasure, and
besides Thee I repute nothing precious. 0 my soul,
consider that Thou art a pilgrim, and a stranger upon
earth, that thy Father and thy Redeemer, now is,
•and sits above in heaven, make haste therefore to go
"where He is ; now are the gates of heaven open,
which before were shut so many thousand of years,
comfort thyself with this joyful news, run with the
swiftness of a hart, fly with the wings of an eagle,
ascend in spirit to the throne of thy Lord, and abide
always close by His celestial bed, for if now thou
dwellest there in spirit, thou shalt hereafter dwell
there, glorified also in body, for ever and ever.
Amen.
POINT III.
1. Consider, thirdly, how Christ our Lord, being set
upon the right hand of His Father, began presently to
exercise His office, distributing the seats of Heaven amongst
those souls which ascended with Him : — some He placed
amongst the Angels, others amongst the Archangels, and
Principalities, and others amongst the Cherubim and
Seraphim, giving to every one a place and seat according
to his merits. Concerning which I may discourse and
ponder what seats He gave to the Patriarchs, to the Pro
phets, to the glorious St. Joseph, the spouse o f His most
holy Mother, as also to His precursor, SD. John Bap last,
,(17) Colos. iii. 1.
166 MEDITATION XIX.
what place likewise He gave to them which ascended with
Him in glorified bodies. Oh how great was the content
of those souls when they saw themselves seated on such
thrones, and in so glorious a company I O how joyful
were the angels, beholding those seats filled which their
fellows through their pride, had left empty! — "God," as
the prophet David says, "filling up'' with men " the ruins'*
and falls of the wicked angels. (18) Oh how abundantly
did the eternal Father accomplish the promise which He
had made to His Son when He said: — Because He " hath
delivered His soul to death, I will distribute to Him very
many/' which shall serve Him, and " He shall divide the
spoils of the strong,"(19)
Colloquy. — I rejoice, 0 most sweet Jesus, that Thou
hast this office to divide the spoils of Thy glory
amongst those which have served Thee with true for
titude; make me, dear Lord, strong and constant in
Thy service, that I may merit to be partaker of Thy
spoils.
2. Christ our Lord sitting at the right hand of His
Father, began presently to perform the office of an advocate,
for men whom He had left below on earth, showing Him.
the wounds He had received to redeem them, and in ac
complishing His commandment, in which office He still per
severes to this day. Hence I will conceive great affections
of love and confidence, mindful of that which St. Paul
says : — " Having a great high priest that hath passed into
the heavens, Jesus, the Son of God> let us hold fast our
confession" (20) of our hope, not fainting in the confession
of that which we believe, nor in procuring that which we
hope for; especially when I see myself fallen into any sin
I ought to remember that saying of St. John : — " My little
(18) Ps. cix. 6. (19) Isa. liii. 12. (20) Heb. iv. 14.
OF THE RECOLLECTION OF THE APOSTLES. 167
children, these things I write to you, that you may not
sin. But and if any man sin, we have an advocate with
the Father, Jesus Christ, the just: and He is the propi
tiation for our sins ; and not for ours only, but also for
those of the whole world."(21) Being therefore,' so just
as He is, and having wrought so copious a redemption, He
will not omit to be an advocate for me, and to apply to me
the pardon He has obtained for me. And having opened
the gates of heaven for me, He will not shut them against
me, but will admit me to have part with Him in His king
dom, to the glory of His Father, with whom He lives and
reigns, world without end. Amen.
MEDITATION XX.
ON THE RECOLLECTION AND PRAYER OF THE APOSTLES, FROM THE
ASCENSION UNTIL THE COMING OF THE HOLY GHOST.
POINT I.
The disciples returning from Jerusalem, " went up
into an upper room, where abode Peter, and John," and the
other apostles, and " all these were persevering with one
mind in prayer with the ivomen, and Mary the Mother of
Jesus, and with his brethren "(I)
I. The apostles, moved by the spirit of Jesus Christ,
recollected themselves in that chamber for the space of those
ten days, retiring from the noise and tumult of the people,
exercising themselves in fervent prayer to obtain the com
ing of the Holy Ghost ; for, notwithstanding that Christ,
our Lord had promised the same to them, yet knew they
well that divine promises are accomplished by the means
(21) 1 Joan. ii. 1. (1) Act. i. 13.
168 MEDITATION XX. ,
of prayer, especially this of which He Himself had said to
them : — " If you, then, being evil, know how to give good
gifts to your children, how much more will your Father
from heaven give the good Spirit to them that ask
Him?"(2)
2. This prayer they accompanied with other excellent
virtues, which are set down in the words ensuing.
i. For St. Luke says that they ivere greatly united, and
agreed, having one heart and one will, all praying and asking
one and the same thing, for they knew the prayer of many,
united with love, to be most efficacious before God, accord
ing to that their master had said : — " I say to you that^'if
two of you shall consent upon earth, concerning anything
whatsoever they shall ask, it shall be done to them by my
Father, who is in heaven ; for where there are two or three
gathered together in my name, there am I in the midst of
them."(3) As if He had said :— " They shall be heard of
my Father, because I am with them, helping them to pray,
exercising the office of an advocate and orator for them/'
And because Christ our Lord had so seriously recom
mended to them to love one another, they endeavoured to
excel in that conformity of wills, which is the cause of
mutual love.
ii. They were not only united with one another, but
every one with himself ; whence it proceeds that prayer is
most recollected when the powers of the soul are conjoined
and united together to pray. " For in this sense also,'*
says St. Ambrose,(4) " is to be understood that which
Christ our Lord said, ' That prayer shall be heard in the
which two are gathered and accord,' that is to say, the
exterior and interior man, the body and the soul, that is
when tho body by true mortification and subjection ia
(2) Luc. xi. 13. (3) Mat. xviii.,19.
(4) De Instit. ad Virg. cap ii.
OF THE RECOLLECTION OF THE APOSTLES. 169
brought to agree with the soul ; and both of them with
another third, which the apostle calls the ' spirit,' so that
to pray as we ought, the body must agree with the senses
the soul with the imagination and inferior appetites, and
the spirit with the superior faculties of memory, under
standing and will, and then will Christ be present in the
midst of these two or three united in His name, helping
them to pray."
iii. They remained tvith great perseverance in their ex
ercise of prayer £ofr, from lukewarmness, leaving it, mind
ful of that which their master had said: — "We ought al
ways to pray, and not to faint."(5) And because Christ
our Lord had not signified to them the time when He
would give to them the Holy Ghost, therefore they prayed
daily, asking the same, and multiplying their prayers with
so great fervour, as though they were to receive Him that
very day, importuning Almighty God to give Him to them,
to the end that, although they merited not to obtain this
gift as friends of God, yet that they might obtain the same
" because of their importunity," as their master Himself
had admonished them. (6)
iv. They prayed in tlie company of the most sacred Virgin,
the mother of Jesus, whom, without doubt, they took for
a patroness and intercessor for them, knowing full well
that she alone could do much more with her Son and with
the eternal Father, than all of them together. The holy
Virgin, therefore, prayed most fervently, and with her
example moved and animated all the rest to pray with
fervour and perseverance, and her prayer was so effectual,
that we may say of her, that like as she obtained by her
prayers the hastening of the Incarnation of the Son of
God, so also she obtained the hastening of the coming of
. (5) Luc. xviii. 1. (6) Luc. xi. 14.
170 MEDITATION XX.
the Holy Ghost, for the good, of the apostles and of the'
whole world.
3. In these four virtues and circumstances of holy
prayer, I ought to endeavour to imitate the apostles for
obtaining the coming of the Holy Ghost; that is to say, by
recollected prayer, with union of my powers and senses :
union of charity with all persons : perseverance with im
portunity in demanding ; and devotion to the Virgin, our
Blessed Lady, humbly beseeching her as Mother, that she
pray for me, and solicit for me before her Father and her
Son, that they may grant me the fulness of the Holy
Ghost.
4. Hence also I will learn that as the chamber in which
the apostles remained is a figure of the Church, which is
the house of prayer and union ; so ought I to procure that
my soul become like, to tliis cJiamber, adorned with these
virtues, to the end the Holy Ghost may descend into it, and
enrich it with His gifts. Moreover, I will render great
thanks to our Lord for having placed me in His Church,
where I never pray alone, because she always prays for all,
and many just, one for another; and so in virtue of the
communion of saints, which is in the Church, my prayer
is conjoined with the prayers of many just, if I unite my
self with them.
POINT II.
1. Ponder secondly the causes and motives which the
apostles had for this recollection and exercise of prayer,
applying them to myself, that so they may work the same
in me.
i. The first motive was that Christ our Lord had com
manded them at His departure that they should remain
quiet in the city till they were endowed with power from
on high ; in accomplishment wbereof they withdrew them-
OF THE RECOLLECTION OF THE APOSTLES. 171
selves into that chamber, making it a house of prayer and
place of refuge, calling to mind the mysteries which had
been celebrated in the same, and those so high and divine
discourses, which there they had heard from their holy
master ; and even as Christ our Lord, before He issued
forth to preach in public, was forty days recollected in the
desert : so would He that His apostles should remain at
the least recollected for ten days, procuring the coming of
that Spirit which first they were to receive, before they
were to preach the Gospel publicly.
ii. The second cause was the knowledge of their own
weakness and insufficiency, of which they had experienced
on preceding occasions, especially in the time of His Pas
sion ; and because that they saw themselves now deprived
of the presence of their master, who was wont to instruct
and comfort them ; both whicli things urged them and
enkindled in them a fervent desire of the coming of the
Holy Ghost, who might teach them and fortify them with
His power ; and so they ceased not to pray, to sigh, and
to groan for His coming. Sometimes they demanded Him
of the eternal Father, by the merits of His only-begotten
Son, Jesus Christ, who in His name had promised Him ; at
other times they asked Him of Jesus Christ Himself, their
Lord and master, beseeching Him to fulfil the promise
which He had made them, to send Him to them ; at other
times they besought the same Holy Ghost that He would
vouchsafe to come to visit them, instruct and comfort
them, alleging for a just reason the great necessity which
they had of His presence to discharge the office which was
imposed upon them. And it is credible that sometimes all
of them together, lifting up their hands to heaven, with
great clamour of heart, prayed, saying :— " Come, O Holy-
Spirit, fill the hearts of Thy faithful, and enkindle in them
172 MEDITATION XX.
the fire of Thy love ;"(7) " come, O Spirit, our Creator
and our comforter, visit the souls of Thy servants, replen
ish them with Thy celestial grace, comfort them with the
sweetness of Thy love, and with the power of Thy virtue
strengthen them."
But she who, amongst all the rest, prayed with greatest
fervour, and most solicited the Three Divine Persons,
was our Blessed Lady the Virgin, who craved the same
with greater charity than all the rest, yet not for herself
alone, but for the apostles ; for if at the marriage when wine
was wanting, moved with compassion, she presently ran
to her Son to ask it, with how much greater fervour is it
to be thought she did ask now that precious wine of love
and fervour, which proceeds from the Holy Ghost, for thafe
assembly, which stood in so great necessity of it ?
2. In imitation of these holy persons I will excite in my
soul the like desires, since it is clear to me how great
necessity and want I have of this divine wine, endeavour
ing to make frequent colloquies with the Three divine
Persons, humbly asking Him of either of them, making
use of the hymns and psalms, which make mention of
Him. Speaking with the eternal Father, or with His Son,
Christ our Lord, I may say that of the prophet David: —
" Create a clean heart in me, O God, and renew a right
spirit within my bowels ; restore to me the joy of Thy
salvation, and strengthen me with a perfect spirit."
" Send forth Thy Spirit," and I shall be renewed, as
Thou renewest by Him " the face of the earth."(8)
Speaking with the Holy Ghost, the hymn, " Veni Crea
tor Spiritus," and the Sequence or Prose, which is
repeated in His Mass, is admirably proper, if it be recited
with fervour, as
(7) Offic. S. Spir. (8) Ps. 1. 12. Ps. ciii. 30.
OF THE RECOLLECTION OF THE APOSTLES. 173
" Oh, come, Thou Father of the poor,
Oh, come, Thou source of all our store,
Come fill our hearts with love."
Oh most clear light, O burning fire, come and pene
trate the interior of my heart, purify, temperate,
illustrate, and inflame it with the flames of Thy divine
love.
3. The Holy Ghost, whose property it is, as St. Paul
says, to ask for the just " with unspeakable groanings,"(9)
did ly little and little enkindle these desires in the hearts of
the apostles, because, desires are as precursors and fore-
messengers of Almighty God in the soul, into which He is
to enter. And although He enkindled them in all these
ten days, yet in the latter days, He enkindled them a great
deal more ; for which cause I will beseech Him, that He
would vouchsafe to forestall me with the like desires,
which may dispose me worthily to receive Him.
Colloquy. — 0 Divine Spirit and eternal God, of
whom it is written :— "Fire shall go before Him, "(10)
enkindle in my soul the fire of these desires, that it
may burn, and quite consume all that which may
oppose Thy entry. 0 sacred apostles, to whom this
divine Spirit communicated such desires, beseech
Him to communicate the like to me, that so I may be
fit and capable to receive Him as you received Him,
since my necessity is nothing less than that of yours.
0 glorious Virgin, behold in me the want of this wine,
with which the Holy Ghost inebriated the apostles,
and with great fervour represent to Him my necessity,
that by thy intercession He inebriate me, as He did
them. Amen.
POINT III.
Consider, thirdly, why Christ our Lord deferred His
promise, and the coming of the Holy Ghost till after ten
days.
(9) Rom. viii. 26. (10) Ps. xcvi. 3.
174 MEDITATION XX.
1. The first was, to teach us the longanimity with which
we ought to await and expect so sovereign a gift) for in
Holy Scripture the number ten signifies a multitude of
days, like as the angels said in the Apocalypse: — "You shall
have tribulation ten days,'' (11) that is to say, many days,
for so our Lord would have us to understand, that the
coming of the Holy Ghost is so great a benefit, that we
ought to demand it, and to expect it many days, without
being wearied or desisting, because all the time is but
little, and afterwards He pays abundantly with the gift
which He gives, even in one only day. Moreover, that
which is soon got, is wont to be as soon lost, as it came to
pass with Solomon, who quickly obtained the spirit of
wisdom, and because it cost him little, he was not careful
in keeping the same. Whence I will resolve to crave
this celestial gift with great constancy, although it be
needful to persevere long in this petition, applying to this
purpose that whMi the prophet Habacuc said, — " If He
shall make any delay, wait, for lo, He shall surely come,"
and He "shall not be slack :"(12) and, although He tarry
contrary to thy desire, yet will He " not tarry,-*' conform
ably to that which is agreeable to His greatness, that so
His coming may turn to thy advantage.
2. The second cause was, to signify with what perfection
we ought to seek and look for this gift, for the number
ten signifies perfection , according to the saying of the
prophet Baruch : — " For, as it was your mind to go astray
from God, so when you return again you shall seek
Him ten times as much."(l3) Wherefore, who even
desires to receive the plenitude of the Holy Ghost,
ought to convert himself to Him with great fervour and
(11) Apoc. ii. 10.
(12) Hab. ii. 3. S. Basil, de Const. Monast. cap. ii. ad finem.
(13) Baruch. iv. 28.
OF THE ELECTION OF S. MATHIAS. 175
perfection, animating himself to keep the ten command
ments of His divine law, and to persevere most instantly
in the observation of them ; for prayer and obedience
obtain of God all whatever we ask of Him.
Colloquy. — 0 most sweet Jesus, who saiclst to Thine
apostles: — "If you abide in me, and my words abide
in you, you shall ask whatsoever you will, and it shall
be done unto you."(14) Grant me to abide in Thee
by true love, and that Thy words abide in me by
entire obedience, that, asking what I desire, namely,
Thy divine Spirit, Thou mayest give me the same
in great plenty and abundance. Amen.
3. Some suppose that in those nine clays after the
Ascension, the nine choirs of angels made an especial feast
and adoration to Christ our Lord, every choir on his day ;
(15) and that for this cause the Holy Ghost descended the
tenth day. Whence I will conceive a great desire to imi
tate these nine choirs of angels* 'in these nine days, each
day craving of each choir that they would negotiate the
coming of the Holy Ghost to me.
MEDITATION XXI.
OF THE ELECTION OF S. MATHIAS TO THE APOSTLESHIP, WHICH WAS
PERFORMED DURING THIS TIME.
POINT I.
" In those days, Peter, rising up in the midst of the
brethren (now the number of persons together was about
a hundred and twenty) treated of the election of an apostle
in the place of Judas, who might be a witness of the
resurrection of Christ with the other apostles. And they
appointed two, Joseph who was called Barsabas, who was
(14) Joan. xy. 7. (15) Niceph, 1. 1, cap. xxxvii.
176 MEDITATION XX.
surnamed Justus, and Mathias, and praying, they said : —
Thou, Lord, who knowest the hearts of all men, show
whether of these two Thou hast chosen to take the place
of this ministry and apostleship, from which Judas has, by
transgression fallen. And they gave them lots, and the
lot fell upon Malhias."(l)
1. First is to be considered the providence which Christ
our Lord has that the nwriber of His elect be never ivanting
to supply the offices and dignities of the Church militant ;
for, as Judas failing," He would that Mathias should be
chosen to fill the number which He had designed of twelve
apostles; even so when any one fail in faith and Christian
ity, or in Religion, or in any degree which he holds in the
Church, He calls and chooses others in his place ; and,
therefore, said to a certain bishop in the Apocalypse: —
" Hold fast that which thou hast, that no man take thy
crown."(2) Whence I will conceive two affections of great
importance. One of fear and humility, seeing the peril I
am in of losing what I have, and that another enter into
my place, as it happened to unhappy Judas, of whom the
Psalmist says: — "His bishoprick let another take, "(3) as
we have already pondered in the fourth part, Meditation
xvi. and xxi. The other is of great confidence in the pro
vidence of God towards His Church, and Religious states,
and towards all communities dedicated to His service, in
spiring many to succeed in the place of those who either fall
from the faith, or depart this life.
2. Christ our Lord sweetly governs His Church by means
of pastors, which He places in it. For being able during
those forty days which He remained in the world after
His Resurrection, to choose another apostle in the place of
Judas, as He had chosen and named the rest before His
(1) Act. i. 15—23.
(2) Apoc. iii.ai. (3) Ps. cviii. 8.
OF THE ELECTION OF S. MATHIAS. 177
Passion, (this principally appertaining to Him by reason
of His dignity and excellence,) yet would He not, but
remitted the same to St. Peter, and to the college of the
apostles, that they should name him, and the election be
made by them, His Majesty invisibly assisting; which He
so ordained for the greater honour of His vicars and
ministers, and to teach us that what they do is done by
His providence, and that they are to be obeyed in Him, as
if He Himself ordained the same, since for this purpose He
said : — " He that heareth you heareth me. "(4)
POINT II.
1. Consider secondly what in this case the apostles did on
their part; and first is to be pondered, the care that St. Peter
Jiadas head of that congregation in discharging the obligations
of his office, God inspiring into him what he was to do, and
he in order to perform the same, applying the light which
He had given him, when " He opened" his understanding,
that he "might understand the Scriptures," so that he there
fore now clearly understood what they foretold concerning
Judas ; — " his bishopric let another take." And it may be
thought, that in this and such like cases which occurred,
he consulted with the Blessed Virgin what he should do,
as the mistress of them all, and more enlightened than all
of them in the mysteries of holy faith, and in the under
standing of the divine Scriptures. Hence I will learn,
that prelates, and all others, who sometimes apply them
selves to recollection and prayer, ought not for this to fail
in the obligation of their office ; for by prayer, and by the
accomplishment of the will of God, they dispose them
selves to receive that which they desire by this recollec
tion.
2. Secondly are to be pondered, certain heroic virtues,
(4) Luc. x. 16.
Vol. V.-ia.
178 MEDITATION XXI.
which that holy congregation then exercised, as true signs
and tokens of that which the Holy Ghost was to work a
little after in them.
i. .The first was great obedience and subjection to the
opinion and judgment of St. Peter, not any one either
replying or contradicting, although some one might have
said that it had been better to defer the same until the
coming of the Holy Ghost, by whose presence and assist
ance they might be more assured in this election ; but no
such thing was alleged by any, all submitting their judg
ment to that of their pastor, and assenting to that which
he proposed ; teaching us by this after what manner we
are to obey our prelates, that is, promptly, and with entire
resignation of our own judgment, which I therefore will
labour to imitate with great care, disposing myself b}T this
obedience to receive the Holy Ghost, which is given to the
obedient and is denied to the disobedient.
ii. The second virtue was great union and concord, in
naming those two persons whom they had designed for the
apostleship, without there being amongst them any ambi
tious pretension concerning his dignity, or discords, or
contrariety of judgments and opinions, whether two should
be named or more, or who they were that should be named ;
for all with great humility and submission of mind, held
themselves unworthy of that apostolic dignity, upon which,
with peace and concord, and with great assurance, they
named two, who, in their judgment, were the worthiest in
all that congregation, and the fittest for that office ; after
whose example I will ever procure, as far as lies in me,
concord and humility, wherewith ambitions and factions in
communities are prevented, and so are disposed to receive
within them the Holy Ghost.
iii. The third virtue was prayer and recourse to Almighty
j who knows the hearts of men, that He might declare
OF THE ELECTION OF S. MATHIAS.
•which of those two He had designed for that dignity. In
which fact they confessed that men might easily err in
such elections, because they know not their hearts, wherein
the good or evil is enclosed, and therefore easily, suppose,
evil for good, or a less good for a better. They also con--
fessed that God, in His eternity, had elected and designed
some for the dignities-; and offices- of His Church : this,
therefore, ought to be aur desire — -to choose such as, that
our election may be conformable to the election of God ;
which, above all, fervent prayer greatly furthers, made in,,
union and in charity.
Colloquy. — 0 most Holy Spirit, by, whose provi
dence that sa.cred congregation of the disciples of Christ;
was directed and governed, impart to all the congre
gations of the Church these sovereign virtues of obe
dience and humility, of concord and prayer, that, being
grounded in them, as in four immoveable pillars, they
may always persevere in the spirit of their holy voca
tion. And because without them I cannot persevere
in mine, infuse them into me with great abundance of
Thy grace, for the greater manifestation of .Thy glory*.
Amen.
POINT III.
1. Consider, thirdly, the causes wty our. Lord cJiose S(*
Matthew for the apostleship, leaving Barnabas, surnamed
Justus.
i. The first was, because God would honour all His
servants, and forasmuch a& Barsabas was already greatly
honoured, and in authority amongst the disciples, for the
great opinion they had of his holiness, — in respect of
which he was surnamed Just and was so called by all,-—
He would also honour Mathias, who had no such surname,
giving him another name much more glorious, of His
180 MEDITATION XXI.
-apostle, to the end, that all might likewise honour him
•with this name.
ii. To this we may add, that Mathias being otherwise a
most holy man, was very humble, and carefully endea-
Toured to hide his holiness, the more to ground himself in
true humility, and, therefore, had not yet obtained so
'honourable a name as that of " Just ;" and as it was the
custom of Christ our Lord, to exalt the humble, (5) to
" raise the needy from the earth, and to lift up the poor
out of the dunghill," to " place him with princes, with the
princes of His people ;"(6) so would He exalt and honour
St. Mathias with the dignity of prince of His holy
Church, which seems so to think of him, — reading on the
feast of this saint the Gospel in which Christ our Lord gave
thanks to His Father, that He had hid the mysteries of
faith " from the wise and prudent," and " had revealed
them to little ones," and invites them that they learn of
Him to be " meek and humble of heart." (7)
Colloquy. — 0 most high God, who delightest to
beliold from the height of heaven, the little and humble
ones who live on earth ; behold me with the eyes of
Thy mercy, and make me humble of heart, as Thy
beloved Son was ; that imitating Him in humility here
on earth, I may be worthy to obtain part of His great
ness in heaven. Amen.
iii. The third cause was, that we may learn to submit our
judgment to the judgments of God, which proceed by far
different ways from those of ours. For in this nomina
tion, as is to be gathered by the text, they proposed in the
first place Barsabas, and in the second Mathias ; but God
our Lord crossed His hands like Jacob, to bless these two
sons, choosing the last and leaving the first, not that
(5) Luc. i. 52. (6) Ps. cxii. 7. (7) Mat. xi. 29.
OF THE ELECTION OF S. MATHIAS. 181
Barsabas was unworthy, but to give to understand, that in
these gifts of graces, God does what He will, because He
wills, and because it is His pleasure, and, therefore, often
times " the first are last, and the last first;" " Ita Pater,,
quia sic placitum fuiit ante Te." " Yea, Father, for so
it hath seemed good in Thy sight."(8) Nor can any one
for this complain, for God gives to all that which is neces
sary for their salvation ; but in, other extraordinary and
superabundant favours- He may do -what He pleases,, with
out injury to any one..
2. Hence I will gather ; that as just Barsabas was not
offended, nor complained, nor envied his companion, but as
ajust man, conformed himself in all things to the divine will,
and as St. Mathias was not proud of the dignity he received,
nor yet despised his companion, but witli humility of mind
held himself inferior to him in justice and sanctity, so
should I, when I shall see myself neglected and accounted
less than others, do that which Barsabas did: and if I, shall:
see myself preferred before others, I am to do that which,
Mathias did, conforming myself to the will of God, in whose
" hands my lots are,"(9) and by whose providence it hap
pens to us, as well to be neglected, as to be elected, and to
be reputed more or less than other men, persuading my
self, that when Almighty God vouchsafes me these favours,
it is not because I am more holy than others, but that I
may earnestly endeavour to be so ; and perhaps it is be
cause I am more weak than others, and therefore stand in,
need of extraordinary succours, But chiefly I ought to-
rejoice in all those things which God does, even though,
they turn to my contempt, for nothing ought to bring me-
greater consolation than the divine and eternal ordkiationi.
And this is one of the most excellent dispositions we can
(8) Mat. xs. 16. Lus. x. 21. (9) Ps. xxx. 15.
182 MEDITATION XXII.
have, to receive the plenitude of the Holy Ghost, as these
two holy men received ifc.
Colloquy. — I give Thee thanks, 0 Sovereign
Father, for the secret and hidden providence with
which Thou distributest Thy gifts to Thy elect, hon
ouring and enriching all, though some more, some
less. I humhly reverence Thy hidden judgments,
believing them to be most just. I rejoice in the
favours which Thou dost to all Thy servants, and
that others receive far greater than myself, and this
.because it pleases Thee. That which I humbly
beseech Thee is, that my sins do not bind Thy liberal
hands, I refer all the rest to Thy divine providence,
since whatever Thou shalt give me, how little or small
soever it be, is much greater than my merit. It
suffices me to hold it for great, only because it
comes from Thy holy hand, and with this alone, to
animate myself to glorify Thee for ever and ever.
Amen.
(3) MEDITATIONS 'ON THE COMING OF THE HOLY
GHOST, AND HIS GIFTS.
MEDITATION XXII.
"1 OF THE GREAT BENEFIT WHICH ALMIGHTY GOD DID TO THE WORLD, IN
•GIVING THE HOLY GHOST ; AND OF THE MOTIVES AND ENDS FOB
WHICH HE GAVE HIM.
I 'have desired to place this meditation before that which
concerns those things recounted of the Holy Ghost by
Saint Luke, that the wonderful greatness of this gift, and
the circumstances with which it was given may be the
better understood ; considering who it is that gives us the
Holy Ghost — to whom He is given— for what motives —
and for what effects and ends.
OF THE COMING OF THE HOLY GHOST. 183
POINT I.
Consider first how the eternal Father, when the day ap
pointed for this purpose had arrived, determined to send to
the world the Person of the Holy Ghost.(l)
1. This He did for three reasons :
i. The first \vas His infinite bounty and charity, which, as
it moved Him to give us His Son for Redeemer, so also
it moved Him to give us the Holy Ghost for sanctifier, and
this merely of grace and of pure love, without any merit of
ours, but many demerits in a thousand respects ; for the
world having so evilly treated the Son, it deserved not to
receive the Holy Ghost. Wherefore as Christ our Lord
said to Nicodemus: — " God so loved the world as to give
His Only-begotten Son ;"(2) so we likewise may say that,
He so loved the world as to give it His own Spirit, who
is equally good with the Father and the Son, since He is
one God with both persons. — ii. The second motive was,
the merits of Jesus Christ our Lord, Who by His Passion
and death merited this gift for us, and sitting on the right
hand of His Father pleads the cause of men, shewing Him
His wounds and craving the accomplishment of that pro
mise, which He made them, to give them this divine Para
clete ; and this petition was so effectual, that it was pre
sently heard and accepted by the Eternal Father, thereby
to reward the labours with which He had so well served
Him. — iii. The third motive was, our own necessity and
excessive misery, which moved the bowels of this Father
of mercy to compassion, to send us the Holy Ghost, the
last repairer of all our evils, so that " truth and mercy have
met each other," (3) to negotiate and obtain this happy
coming. " Truth," on the part of Christ our Lord, who
(1) Joan. xiv. 26. (2) Joan. iii. 16. (3) Ps. Ixxxiv. 11.
184 MEDITATION XXII.
had merited all justice ; " mercy," on the part of the good
ness of God, who regarded our misery.
Colloquy. — I give Thee thanks, 0 supreme Father,
for the infinite charity, which moved Thee to give us
so infinite a gift, giving to us all that good which pro
ceeds from Thee. Thou hast given us Thy Son,
who proceeds from Thy understanding as Thy Word;
and Thou givest us in like manner the Holy Ghost,
who proceeds from Thy will as Thy love. What
shall I give Thee for so precious gifts ? Take, 0
Lord, my understanding and my will; with all the
works which proceed from them, that all may redound
to Thy greater glory, world without end. Amen.
2. The Holy Ghost is likewise sent and given to us ly
Jesus Christ our Lord, the Son of the living God, from whom
jointly with the Father the same Holy Ghost proceeds. (4)
He, so fulfilling that which long before was prophecied
Baying, " Thou hast ascended on high, Thou hast led cap
tivity captive, and hast given gifts to men ; (5) that is, by-
sending, the Holy Ghost, in whom all celestial gifts are
contained. And the motive which He had, besides His
bounty and His mercy, and besides our misery and neces
sity, was, that the Holy Ghost should conclude and
effectually perfect the redemption of the world, and ad
vance the work which God the Son had first begun : a3
our Lord signified in the sermon after the supper, as we
shall see hereafter. With this affection I will crave of
Christ our Lord to send into me the Holy Ghost, saying,
Colloquy. — 0 Eedeemer of the world, who, in the
desire that all Thy actions might be most perfect,
didst thus provide for the consummation of the work
Thou hadst begun ; give me, I beseech Thee, Thy
divine Spirit, to consummate the same in me, applying
(4) Joan. xv. 26 ; et xvi. 7. (5) Ps, kvii. 19. Ephes. iv. 8.
OF THE COMING OF THE HOLY GHOST. 185
to me effectually the copious fruits of Thy redemption.
Amen.
3. Consider lastly, that although the Father and the
Son, send us the Holy Ghost, yet He likewise gives Him
self to us : for He is both the Giver and the Gift, because
of the singular love which He bears to us ; and because
He proceeds from the Father and the Son as Love, giving
unto us His love, He likewise gives Himself to us, and
therefore we may beg of Him that He would communi
cate and vouchsafe to give us Himself.
Colloquy. — 0 divine Spirit, vouchsafe to give Thy
self to me, for without Thee no gift at all can satisfy
me. 0 giver of gifts, give me the greatest gift of all
gifts, which is Thyself, for with Thyself Thou wilt
also give me all that is Thine. And because it is Thy
property to be a gift, show Thyself a gift to me,
giving me what Thou art, that I may give Thee what
I am. Amen.
POINT II.
Secondly, we are to consider the ends for ivJiich the
Father and the Son sent the Holy Ghost to us : collecting
them from those words which Christ our Lord spoke in
the sermon after the last supper. ]
1 . First the Holy Ghost came to succeed Christ our Lord
in the office of protector, advocate, and comforter : and thus
He did that in an invisible manner towards the apostles,
which Christ Himself was visibly wont to do : and so He
said to them, " I will ask the Father, and He will give
you another Paraclete, that He may abide with you for
ever," (6) who shall have care of you, and shall be your
patron and protector in your troubles, your comforter in
your sorrows, your advocate and intercessor in your neces-
(6) Joan. xiv. 16.
186 MEDITATION XXII.
sides, asking for you, " with unspeakable groaning,"(7)
by which He impels and excites you to pray, and to ask
for that which is expedient for you. And this Paraclete,
as He is to come invisible, shall never depart from you, as
I depart by my corporal presence, but He will abide with
you for ever.
Colloquy.— I give Thee thanks, 0 Redeemer of the
world, for having given us such a successor in Thy
absence, who shall be to us a strong protector, a sweet
comforter, and a careful advocate and solicitor. 0
most Holy Spirit, come to Thy servant, who sighs
to have Thee with him ; be to me in battles, a buckler,
in perils, a protector, in afflictions, a comforter, and
in all my necessities a faithful procurator, impelling
me to pray so fervently, that I may obtain the remedy
for them. Amen.
2. Secondly, Christ our Lord gave us the Holy Ghost,
who might succeed Him in the office of Master, teaching
us and repeating within our hearts, the doctrine which
He preached by word of mouth, and so He said to His
apostles: — " When the Paraclete, the Holy Ghost,'' shall
come, " whom the Father will send in my name," (that
is in my place, and for my sake,) * ' He shall teach you all
things, and bring all things to your mind," (8) which
I have hitherto said, and shall hereafter say to you ; He
shall teach you all things proper for you to know, in order
to work out your salvation and perfection, and the accom
plishment of your office, many points of which at present
exceed your capacity. Moreover, whatever you have heard,
read, or learned of my doctrine, He shall suggest to your
memory, when it shall be needful for you, and shall
repeat and speak it within your spirit, to the end that
neither by ignorance, nor by forgetfulness, you fail in any
(7) Bom. viii. 26. (8) Joan. xiv. 26.
OF THE COMING OF THE :HOLY GHOST. 187
thing suitable to your 'calling. Nor shall this teaching
be dry, or of pure speculation, but substantial and full of
devotion: — and therefore St. John said, that His"umr-
tion" doth teach us all things." (9)
Colloquy. — 0 celestial master, who, without the
noise of words, fillest the memory with truths, and so
illustrates the understanding to know them, that the
will is likewise affected to them ; come and visit my
rude, ignorant, and forgetful soul, and since Thou
art the Spirit of verity, teach her all truth, repelling
from her all lies and falsity, and so assist her, that she
may know all that which she should know, nor forget
it when it is to be put in execution. Amen.
3. Thirdly, the Holy Ghost was given to the apostles,
to the end that He might interiorly give them testimony of
Christ, and of what He was in the same manner that our
Lord gave testimony of Himself while on earth, that being
so instructed, they might afterwards declare the same
publicly to the world, offering themselves to martyrdom
as witnesses of this truth, and, if needful, to die in testi
mony thereof. The Holy Ghost, therefore, whose office
is to give testimony to what Jesus 'Christ our Lord is,
entering into the heart of the just, so enlightens him
that he may believe our Lord to be both God and man,
his Saviour, and only remedy, and enables him to con
ceive a great esteem of Him, and love Him with all his
heart, and be excited to imitate Him ; He incites him also
to exercise works so holy, and sometimes so miraculous,
that they themselves give testimony of that Christ, whom
he imitates.
Colloquy. — 0 my Saviour, send on me the " Spirit
cf truth," who proceeds from Thee and from Thy
(9) 1 Joan. ii. 27.
188 MEDITATION XXII.
Father, that with the ahundance of His interior light,
He may make me know who Thou art, in- such a
manner that I may love Thee, and may do works
whereby Thy Father may be glorified, and Thou
known and honoured.. Amen..
4. Fourthly, the Holy Ghost came to reprehend and
correct the vices of the world and to convince it of them, and
of the victory which our Saviour gained over the Devil,
and this He did in the same manner that Christ our Lord
performed this office when He preached ; and with regard
to which He said : — "When the Paraclete is come He will
convince the world of sin, and of justice, and of judgment,"
(10) that is to say, clothing Himself in your persons,
by means of you ; He will convince the world of its sins
and infidelities ; He will convince it that it has done
wickedly in not believing in me, and for not having kept
my law ; moreover, He will convince it with reasons and
testimonies, of justice and sanctity of life, and of my holy
law and doctrine : and lastly, will make it understand the
judgment which I have given against sin, condemning the
Devil, casting him forth of the world, reproving wicked
ness, and approving justice. All this the Holy Ghost
does interiorly in the little world of every man, because
His office is to reprehend the evil which every one does,
to exhort him to the justice which he ought to do, and to
discover to him the judgment, which, in reason, he ought
to make between good and evil, and between Christ and
the Devil, that embracing the good, and following Christ,
they may abhor evil and fly the Devil.
Colloquy.— 0 most Holy Spirit, come into this
abridged world of my soul, convice and cleanse her
of her sins,' enlighten her on Thy justice, and teach
her how to make true judgment : for Thou no less
(10) Joan. xvi. 8.
OF THE COMING OF THE HOLY GHOST. 189
slowest Thyself my true comforter and advocate,
when Thou reprehendest my vices, than when Thou
cherishest me with Thy consolations.
POINT III.
1. The third shall be to consider the infinite greatness of
tlds gift which Almighty God gives us in giving us the Holy
Ghost, who by excellence, is called " gift of the most
high," (11) because He is the chiefest of all gifts, and the
spring and fountain of them all. So that God our Lord,
not content with giving us grace and charity, the super
natural virtues, and the seven gifts of the Holy Ghost,
would also give us the beginning and cause of all the rest,
to the end that He might preserve, govern, augment and
perfect them : as He who having a fountain, is not con
tented to give of the water, but will needs give the foun
tain also from whence the water floweth perpetually. (12)
And for this cause Christ our Lord speaking of the Holy
Ghost whom they were to receive who should believe in
Him, said : — " He. that believeth in me, — out of his belly
shall flow rivers of living water.'' (13) And to give them
to understand, that these rivers should be perpetual,
He said : — " The water that I will give him, shall become
in him a fountain of water, springing up into life ever
lasting." (14)
Colloquy. — 0 most Holy Spirit, Crystal river
of ''living water," "proceeding from the seat of
God, and of the Lamb," and waterest the city of our
Lord, and "the tree of life, hearing twelve fruits,
yielding its fruits every month," whose " leaves" are
" for the healing of the nations;" (15) come to this
little city of my soul, water it with Thy abundant
(11) Hymn. Eccles.
(12) S. Th. 1, p. q. xxxiii. * (13) Joan. vii. 39.
(14) Joan. iv. 14. (15) Apoc. xxii. 2.
190 MEDITATION XXII.
graces, and produce in it Thy " twelve fruits," com
municating unto it " charity, joy, peace, patience,
benignity, goodness, longanimity, mildness, faith,
modesty, continency, and chastity ;"(16) and to the
end that these fruits may not dry and whither away,
assist me always to conserve them in their greenness,
and to augment their perfection to the- attaining of.
life everlasting. Amen.
2. From the consideration of the greatness of the Holy
Ghost I am to conceive a great confidence, that Gad will
give me all that I shall ask of Him ; for He who gives
that which is more, will doubtless givo me that which is
less, according to the saying of St. Paul: — "He that
spareth not even His own Son, but delivered Him up
for us all, how hath He not also, with Him given us all
things?" (17) And so I may also say, that He who hath
given us His divine Spirit, how shall He not give us also
all things with Him, which proceed from Him,, demand
ing them in the virtue of the same Spirit, and by the
merits of the Son, by whom He is given. To this confi
dence I will join an internal desire that the Holy Ghost
produce within me these " twelve fauits," weighing what
each one is, and asking each one of them with a peculiar
petition. And first I will ask " charity,'' saying : —
Colloquy. — 0 divine Spirit, Thou art charity itself,
and he that is in charity, is in Thee, and Thou in
him ; engender this charity within my soul, that with
it I may love Thee, and produce abundant fruits of
Thy love. Amen.
In this manner I will demand the other fruits, as also
His seven gifts, of which we shall by and by make an
especial meditation.
(16) GaL v. 22. (17) Rom. viii. 32.
OF THE COMING OF THE HOLY GHOST. 191
POINT IV.
Fourthly, we are to consider to wliom this sovereign gift
of the Holy Ghost is given, to discover so much the more
the greatness of the divine liberality.
1. Although it was a great liberality on the part of
Almighty God to impart this gift to poor fishermen, igno
rant and pusillanimous, and to a multitude of other men
of less moment, yet that it is a greater wonder that He
should offer the same to all people of the world, Jews
Gentiles, and barbarous nations, excluding no man, how
vile or despicable soever he be, and how great a sinner
soever lie has been, sa that he would only dispose himself
to receive Him. For, as St. Peter said, " God is not a
respecter of persons, but in every nation he that feareth Him,
and worketh justice is acceptable to Him," (18) and shall
receive from Him the Holy Ghost ; for so indeed He gave
Him to many of those who were partakers in the death of
His Son, and to innumerable other persons, who wor
shipped for gods the beasts and serpents of the earth ;
in such a manner that he who before was a dwelling of the
devils, and a den of lions and of dragons, the same is now
the temple of the living God, and the dwelling of the Holy
Ghost, in whom He rests with His gifts, fulfilling that
which He promised by the prophet Joel, — " I will pour
out my Spirit upon all flesh."(19)
2. 0 infinite liberality of our God : whither could His
most liberal mercy aspire further, than to pour forth in
so great abundance, a spirit so precious as His own, upon
vessels so vile as these of ours! Is it not Thou, O Lord,
who sometimes says, " My Spirit shall not remain in man
for ever," (20) " because He is flesh ?" how then sayest
Thou now that Thou wilt " pour out" Thy " Spirit upon
(18) Acts x. 34. (19) Joel ii. 28. (20) Gen. vi. 3.
192 MEDITATION XXII.
all flesh?" If Thou speakest only of Thine own flesh,
united with Thy divine Person, it is but reason that Thou
pour Thy Spirit upon it, for such a Spirit well beseems
such flesh : but Thou sayest that Thou wilt pour it forth
upon " all flesh," which knows nothing but how to war
and rebel against Thy Spirit : why, therefore wilt Thou
join a Spirit so heavenly to flesh so earthly? O immense
charity, 0 incomprehensible liberality ! God will not give
His Spirit to him who is flesh, and who covets to live
according to the laws of flesh, rejecting the laws of the
spirit, but if he who is flesh endeavour to change his
fleshly life, bewailing the time that he has spent in it,
God will pour forth His Spirit upon him, with which He
will quicken his flesh to live a spiritual life worthy of such
a spirit.
Colloquy. — I give Thee thanks, 0 Father of mercies,
for the infinite bounty which Thou skowest, in giving
so precious a gift to so vile a creature as man, and in
joining Thy divine Spirit with our miserable flesh ; if
Thou wilt that Tky mercy skould manifestly skine in
these Tky gifts, bekold here a man wko is wkolly
flesk, but desires to be quickened witk Tky Spirit.
Give Him graciously to me, 0 Lord, tkat He may
dwell in me, and tkat my soul may glorify Thee for
tke sovereign benefit wkick Thou dost to me wko am
so unwortky to receive it. Amen.
OF THE DAY OF PENTECOST. 193
MEDITATION XXIII.
OF THE MANNER IN WHICH THE HOLY GHOST CAME UPON THE DISCIPLES,
THE DAY OF PENTECOST.
POINT I.
" And wlien tlie days of Pentecost were accomplished, they
were altogether in one place. "(I}
Upon these words we are to consider the mysteries
contained in the place, time, and day, in which the Holy
Ghost came, and in the assembly of persons on whom He
descended.
1. We are to consider it was by the inspiration of the
same Holy Ghost, on the day of Pentecost, that all the dis
ciples of Christ assembled together, — ivith the Blessed Vir
gin our Lady, — in the house and chamber wherein they were
wont to assemble at other times. — They were in number at
least, a hundred and twenty, — as St. Luke reports a little
before. " A.11 these were persevering with one mind in
prayer," beseeching the Eternal Father, by the merits of
His Son, and the Son also, to send to them the Holy Ghosfc
whom He had promised them, whose prayers were pre
sented before' Almighty God, by the holy angels : which
being joined with the prayers of Christ our Lord, as Man,
it was decreed that on the same day He would give them
•what they asked, because there is no term of time so long
to which he does not at length come, who perseveres in
asking, and expects with patience the coming of our
Lord.
2. This house and chamber, as has been said elsewhere,
(^represents the universal Church, in which all those assem
ble who are the disciples of Jesus Christ, — united together
(1) Act. ii. 1. (2) Med. xxvi. et 4 p. Med. x.
Vol. V -13.
194 MEDITATION XXIII.
in the same faith, in the worship of the same God, and in
the observation of the same law. And, as on this day the
Holy Ghost was given to them only that were in the house,
and not to those who were out of it ; so He is given to
those only who remain within the Church, disposing them
selves to receive Him, nor shall any ever receive Him who
do not live within the Church. For, as the dove found
no place out of the ark of Noe where her foot might
rest, (3) so the Holy Ghost, figured by that dove, finds
none on whom to rest out of the Church, which is repre
sented by the ark :(4) and therefore Christ our Lord said,
that the world could not receive the Holy Ghost, (5) call
ing the world the congregation of those who have made
shipwreck of His faith, reprove His doctrine, and resist
His holy law. This ought to move me to render exceeding
great thanks to Almighty God, for having brought me to
this house of His holy Church, in which if I be not in fault,
myself, I may receive the Holy Ghost, disposing myself by
prayer and union to receive Him, as the apostles did.
3. Ponder, thirdly, the cause why the Holy Ghost came
on the day of Pentecost, — which was a feast of the Jews,
instituted in memory of the law, which God had given
them on Mount Sinai, and which was celebrated fifty days
after the feast of the Paschal lamb. They cause was, to
signify that the Holy Ghost came principally to imprint
on the souls of men the law of grace, which Christ had
preached, and to put an end to the ancient law, which was
a figure of the new, therefore the one was given on the
same day that the other was published, although in a
different manner, for the ancient law was a law of fear,
and was therefore given when " thunders, — lightnings, —
and the noise of the trumpet sounded exceeding loud," (6)
(3) Gen. viii. 9. (4) 1. Pet. iii. 20. (S^Joan. xiv. 17.
• (6) Exod. xix. 16.
OF THE DAY OF PENTECOST. 195
and with threatenings of death, on Mount Sinai. It was
also written on " tables of stone :"(7) because it was most
heavy, and was given to men of a stiff neck, and of a stony
heart : but the new law is a law of love, and therefore
•with great sweetness the same Holy Ghost has written it
in the bowels of men, (8) and in the tables of their hearts,
taking from them their stony hearts, and giving them " a
heart of flesh,"(9) as He had promised by His prophets.
Colloquy. — 0 Sovereign Father, whose hand is
Thy Son, who proceeds from Thee, by whom Thou
createdst all things, and whose finger is the Holy
Ghost, who proceeds from both, by whom Thou hast
renewed the face of the earth, writing by Him Thy
holy law in the hearts of men : write it in mine with
this finger of Thy right hand, with such great force
that it may never more be blotted out. And since
Thou commandest me likewise to write it in the
tables of my heart, co-operating by love to its accom
plishment, grant what Thou commandest, that so I
may accomplish what Thou wiliest. Amen. (10)
4. The Holy Ghost also came fifty days after the Passion
and Resurrection of Christ; to signify, that with His
abundant coming, He gave a plenary jubilee, signified by
the number of fifty, giving a full pardon of all debts and sins,
in virtue of the Passion of our Redeemer. (11) And for
this cause the Church says of the Holy Ghost, that He is
" Eemissio peccatorum." " The forgiveness of sins."
Colloquy. — 0 most Holy Spirit, come with pleni
tude into my soul, and grant her this plenary jubilee,
pardoning all her sins, which being discharged, she
may in great jubilee, ascend to the joys of Thy
eternal glory. Amen.
(7) Exod. xxiv. 12.
(8) Jer. xxxi. 33. Heb. x. 16. (9) Ezech. xxxvi. 23.
(10) Prov. iii. 3. et vii. 3. (11) Lev. xxv. 10.
196 MEDITATION XXIII.
POINT II.
<e And suddenly there came a sound from Jieaven, as of a
mighty wind coming "(12)
In every word of these there is declared some mystery,
or property, of the coming of the Holy Ghosfc into the
soul, by means of the inspirations which go before His
entrance. These are certain sudden motions which we feel
within our soul, and which like lightnings discover to us
some truth of faith, and as certain sparkles of fire, affect
and inflame us to that which is good and holy.
1. This sound came "suddenly;" to signify that the
inspiration of the divine Spirit, and His visitation, has
no certain day nor hour assigned and determined, but
cometh when a man least expects it, and when and how the
same Holy Ghost wills, because " Spiritus ubi vult spirat,''
"The Spirit breatheth where He will." (13) For, as we
shall say by and by, (14) He inspires by His mercy alone,
and therefore I ought to beseech Him at all times to come,
and I should expect His coming, leaving to His paternal
Providence whatever day and hour shall be pleasing to
Him: for He will come when it shall be most expedient for
me, although, whensoever He comes, His coming will be
sudden to me.
2. This wind came "from Tieaven?1 not from the east
or west, nor from the north or south of the earth ; to sig
nify that the inspiration of the Holy Ghost is not from
the earth, and that there is no power in it to raise this
wind, but that it is to come from heaven : for, as St. James
saith : " Every best gift, and every perfect gift, is from
above, coming down from the Father of lights; "(15) The
" gift," by excellency " good," is the Son : and the " gift"
by excellency " perfect," is the Holy Ghost, and all the
(12) Act. ii. 2.
(13) Joan. iii. 8. (14) Med. xxvi. (15) Jac. i. 17.
OF THE DAT OF PENTECOST. 197
gifts and presents which proceed from these two, descend
from heaven, from the eternal Father, from whom the Son
and the Holy Ghost proceed.
Colloquy. — 0 Father of Lights, send from high,
this so good and perfect gift. Let the wind of Thy
divine Spirit come from heaven, that it may take me
away, and carry me with it to the place whence it
came. Amen.
3. This sound was of air, or of " wind," to signify
that the Holy Ghost by His inspiration works in us cer
tain wonderful effects, signified by the "wind.'' For, by
His inspiration He gives and preserves in us the spiri
tual life of grace : by this we breathe, and mortify the
heat of our concupiscence : it both cleanses and purifies
us, separating in our souls the precious from the vile,
" the wheat from the cockle," and the good and perfect
from the evil and imperfect; it also impels and moves
us to fly vice and to follow virtue. We live, therefore,
and breathe by the air, and cannot subsist without it : so
in this divine Spirit, and in virtue of Him : — " Vivimus,
movemur, et sumus," "we live, move, and are"(16) in the
being of grace, and, without the Spirit, we can neither have
nor preserve this being and life.
Colloquy. — 0 Spirit of life, who, breathing upon the
dead that Ezekiel saw, didst instantly revive them,
(17) come and breathe upon such souls as are dead by
sin, that Thou mayest revive them by Thy grace. O
" south wind" of heaven, blow through the " garden"
(18) of my soul, that by this Thy breath, the trees of
virtues, which are planted therein, may bud forth
their odoriferous fruits to the glory of Almighty God,
and the edification of my neighbour. 0 Eternal God
(16) Act. xvii. 23. (17) Ezech. xxxvii. 10.
(18) Cant. iv. 16.
198 MEDITATION XXIII. '
who, with a refreshing wind, didst recreate the three
children in the fiery furnace of Babylon, (19) send
upon me this refreshing wind of Thy divine Spirit, to
temper the flames which burn in the furnace of my
sensuality, and that all the powers and faculties of
my soul may be provoked, to give to Thee perpetual
prayers. Amen.
4. This wind was " mighty :'* to signify the force and
fervour with which the Holy Ghost impels us, enabling
us to do the works of virtue, with a certain sweet and
loving force, not against our will, but enabling us to do
them with great alacrity and delight, for He is an enemy of
all sloth and lukewarmness ; and, as Sb, Ambrose says : —
" Nescit tarda molimina, Spiritus Sancti gratia :" " the
grace of the Holy Ghost does not approve slowness or slug
gishness in the works of virtue :" (20) for when He enters
into the soul, He leads it like a ship that sails with the
wind in her stern, without labour, and with great swift
ness, for He is the pilot that governs and conducts her to
the port and harbour to which she is to go. And of such
St. Paul says : — " Whosoever are led by the Spirit of God,
they are the sons of God." (21)
Colloquy. — 0 divine Spirit, who enforcest Thy
beloved children with great vehemency to the works
of virtue and sanctity, come upon my soul with a
" mighty wind," enforcing her to all that which is
pleasing to Thee : and to the end that she may not
injure herself by indiscreet fervour, vouchsafe to con
duct her in her ways, that she may arrive at last at
the port of Thy perpetual glory. Amen.
5. Fifthly, this "mighty wind" caused a "great
sound''' and thunder, which was heard through the whole
(19) Dan. iii. 50. (20) Lib. ii. in Luc.
(21) Rom. viii. 14.
OF THE DAT OF PENTECOST. 199
city: to signify that the coming of the Holy Ghost
works in the just, and by the just such works as
raise an echo throughout the world, from the admirable
example of their lives, sometimes from their prodigious
miracles, but chiefly by the force of their word, and
preaching, as was seen in the apostles, of whom it is
written : — " Their sound hath gone forth into all the earth,
and their words unto the ends of the world:" (22) and
for this cause, Christ our Lord called two of His disciples
" Boanerges," that is to say, " sons of thunder,'' (23)
because, like to thunder, they went forth to preach through
out the world.
Colloquy. — 0 my beloved, let the voice of Thine
inspiration sound in my ears, that by its means I may
work such works as may sound, and be heard over
all the world, to the edification of my neighbour, and
excite them to glorify Thee, world without end.
Amen.
POINT III.
" And it filed the whole liouse where they were sitting?'
(24) Here we are to ponder the mysteries which lie hid in
this, that this mighty vfiad filled the whole house where the
disciples were sitting.
1. The first mystery was to signify that in the law of
grace, the Holy Ghost was given in great abundance and
plenitude for all kinds of works, exercises, ministries,
states, and offices of the Church : Almighty God showing
Himself much more liberal now, than in the law of
nature, and in the written law. A certain friend of Job,
who lived under the law of nature, and Elias, who lived
under the written law, felt the coming of the Holy Ghost,
as the sound or whistling of " a gentle wind/' (25) for
(22) Ps. xviii. 5. Rom. x. 18.
(23) Marc. iii. 17. (24) Act. ii. 2. (25) Job. iv. 16.
200 MEDITATION XXIII. •
then the Holy Ghost was given greatly limited and re
strained : but after the Passion of Christ our Lord, He is
given like a " mighty wind," which nils the " whole
house," because He is given in great abundance, with all
kinds of graces, and to all kinds and sorts of persons, so
that our Redeemer Himself before His death, did not give
Him in so great abundance, and therefore, St. John the
Evangelist said : — " As yet the Spirit was not given, be
cause Jesus was not yet glorified :" (26) but after His
Resurrection, the sluices and floodgates of heaven were
opened, and there issued a flood of graces, which filled the
whole earth, and renewed, and made it fertile, and there
fore Isaiah said : — " The earth is filled with the knowledge
of the Lord, as the covering waters of the sea." (27)
Colloquy. — I give Thee thanks, 0 most sweet
Redeemer, for having opened the floodgates and
sluices of Thy sacred body, that so Thou miglitest
shed forth for us all Thy blood, and in virtue thereof
hast opened the floodgates and sluices of the Kingdom
of heaven, to shed forth Thy abundant Spirit upon all
those who seek to make profit of Thy holy Passion :
0 most dear Lord, shed Him forth now, anew on the
house of Thy holy Church, to the end that we may
all begin anew to serve Thee with fervour. Amen.
2. This wind so filled the whole house, that it left
neither chamber, nor closet, nor corner, which it did not
penetrate : to signify the universality with which the Holy
Ghost on His part, gives and offers Himself to all men, in
what part or corner of the world soever they be, accom
plishing that which the divine Wisdom said : — " For the
Spirit of the Lord hath filled the whole world :" (28) and
that which God promised to this people, when He said : —
" I will pour out my Spirit upon all flesh, and your sons
(25) Joan. vii. 39. (27) Isa. xi. 9 (28) Sap. i. 7.
OF THE DAY OF PENTECOST. 201
and daughters shall prophecy, your ancients shall dream
dreams, and your young men shall see visions. "(29)
3. The third was to signify, that when the Holy Ghost;
enters with this mightiness into a soul He fills all his
house and all his family, which are his faculties, not leav
ing any one empty ; for He fills his memory with good
thoughts, his understanding with good discourses and
meditations, his will with fervent desires and resolutions ;
and his appetites with holy affections in such a manner,
that this House is filled with truths and celestial virtues,
and within it are all the acts and exercises of virtues
practised with fervour, as the love of God, zeal for His
glory, hope of His mercy, a reverential fear of His
majesty, joy for His excellency, praise and thanksgiving
for His benefits, sorrow for sins, and effectual purposes and
desires of obeying God, and of suffering much for love of
Him.
Colloquy. — 0 most Holy Spirit, vouchsafe to fill
my memory and understanding with Thy illustrations,
that so the thoughts which proceed from thence, may
" keep holiday, "(30) joyful to Thee, and to me. 0 that
my will, and all my appetites were filled with Thy
Divinity, to the end that my desires and my propen
sities might henceforth be wholly divine, and con
formable to Thine in all things. Fill me, 0 Lord,
with Thine own * Self, that all my " works " may be
" full " (31) before Thee, so that they have nothing
empty in them, which may offend or displease Thee.
4. Consider this wind filled the house where the disci
ples *' were sitting:'' to signify, that if I desire that the
Holy Ghost should fill the house of my heart, I ought not
to wander forth from it, or to "pour myself" out upon
(29) Joel ii. 28. Act. ii. 17. (30) Ps. Ixxv. 11.
(31) Apoc. iii. 2.
202 MEDITATION XXIII.
creatures, but to enter within myself, and to abide sitting
and quiet within my conscience, which should be engaged
in good thoughts and desires, and with some good works,
and so expect the coming of this mighty Spirit, who may
wholly fill it and perfect it with His abundant love.
Hence it is as we have already said, (32) that when Al
mighty God will visit souls, He first withdraws them, and
causes them to enter into themselves, and sit with repose
in the chamber of their hearts, for then He presently enters
with the plenitude of His gifts.
POINT IV.
"And there appeared to them parted tongues, as it were
of fire, and it sat upon every one of them." (33)
First, we are to consider why the Holy Ghost gave
Himself in the form of visible fire. The reason was, because
He always takes those external forms which represent the
marvellous effects ivhich He works in those interiorly who
receive #im.(34) In the baptism of Christ He took the
form of a dove, to signify the innocence and fecundity of
good works which He inspires and suggests. In the trans
figuration of Christ He appeared like a resplendent cloud,
to signify the dew and rain of doctrine, which He commu
nicates, and the protection which He has over His elect.
In the chamber at the last supper, He was given by Christ
as a breath, in sign of the spiritual life which He gives us
by means of the Sacraments. But on this day He appeared
in the form of fire, to signify that as fire purifies, lightens,
enkindles, carries on high, and of itself is very unitive
and communicative, transforming into itself that which is
joined to it : so the Holy Ghost purifies souls, consuming
the rust of their sins and vices, and separating from the
gold and silver of virtues, the rust and brass of sins and
(32) Med. xx. (33) Act. ii. 3.
(34) S. Th. 1, p. q. xliii. art. 7 ad 6.
OF THE DAY OF PENTECOST. 203
imperfections which are mingled with them : enlightens
the understanding with a supernatural light so excellent,
that it assures us of the verities and mysteries of our
faith more than if we saw them with our corporal eyes.
He enkindles the will with the heat of charity, inflaming
it in the love of God, and of our neighbours ; He elevates
hearts from earthly to heavenly things, causing them to
have their conversation in heaven, and to repose there by
contemplation, as in their sphere and proper place : lastly,
He unites souls with Himself, so communicating His gifts
and virtues to them, that they become one spirit with Him
by the union of perfect love. This is the fire of which
Christ our Lord said : — " I am come to cast fire on the
earth, and what will I, but that it be kindled."(35)
Colloquy. — 0 most loving Redeemer, accomplish
Thy desire in this earth of my soul, casting this divine
fire into the midst thereof, to the end that it may
consume all that is earthly, and lift me up to that
which is heavenly. 0 divine Spirit, since Thou art
" a consuming fire," (36) consume in me whatsoever
displeases Thee, that so I may be made capable of
receiving the light, the heat, the agility, and activity
of this fire, being perfectly transformed thereinto.
Amen.
2. The Holy Ghost came in form of " tongues of fire,"
rather than in the form of fiery hearts, because the Holy
Ghost was not given to the apostles that they should love
themselves only, and be converted into fire, but that with
their tongues moved by this divine Spirit, they should
preach to the world the law, the death, and Passion of
Christ ; and exercising the office of " fire" should purify
men from their errors and their sins, illuminate them
with the light of true doctrine, inflame them with the
(35) Luc. xii. 49. (36) Deut. iv. 24.
204 MEDITATION XXIII.
flames of charity, and lift them up to the desire of hea
venly things, uniting them with God our Lord by the
union of love ; Christ our Lord also fulfilling by them
that which He had said: — "I came to send fire on the
earth, and what will I but that it be enkindled.'* More
over the Holy Ghost comes upon us spiritually in " tongues
of fire," when He communicates the affections of devotion
to us, which, as St. Bernard says, is the " tongue of the
soul, "(37) with which she speaks with Almighty God :
and when the Holy Ghost is communicated with pleni
tude, He is a tongue of " fire" whence inflamed affections
of divine love with canticles burst forth, of which we will
immediately speak.
3. There appeared " parted tongues," that is to say,
divided and distributed amongst all : in that which the
apostle says, is illustrated: — "There are diversities of
graces, but one Spirit,' '(38) there are also many diversities
and distributions of grace, of ministries, and of opera
tions, as the gift of wisdom, of knowledge, and of faith ;
— the grace of healing, of working miracles, of interpret
ing the Scriptures, and the like, which the Holy Ghost
divides and distributes amongst the members of the
Church as it pleases Him, giving them tongues of fire,
with which they are to make use of the graces given to
them. Hence I will conceive affections of praise and thanks
giving, for the gifts of the Holy Ghost distributed amongst
the members of the Church, joyful for those which He has
given to my brethren, and grateful for those which He has
given to me, for the one as well as the other is intended
for my utility, in the same manner as in the members of
the body, that which is good for the eyes is good for the
hands, and that which is good for the hands is good for
the eyes, because the one assists the other.
(37) Serm. xlv. in Cant. (38) 1 Cor. xii. 4.
OF THE DAY OF PENTECOST. 205
4. " And it sat upon every one of them :" which signi
fies that the fire of the Holy Ghost, inasmuch as rests in
Him, comes to " sit" upon us, with the desire never to
leave us, unless we ourselves drive Him from us, according
to that which Christ our Lord said : " And I will ask
the Father and He will give you another Paraclete, that
He may abide with you for ever."(39) For, if at any time
He does not forsake us, this happens through our fault, for
as the divine wisdom saith : " The Holy Spirit of discipline
will flee from the deceitful and will withdraw Himself from
the thoughts that are without understanding,, and He shall
not abide when iniquity cometh in.'' (40) If, therefore,
O my soul, thou wilt that the Holy Ghost sit upon thee,
and abide with thee for ever, fly all fiction and duplicity,
shake from thee all inordinate thoughts and affections, and
give not entrance to evil, for as He is a pure Spirit, He
will not enter into a depraved soul, nor dwell in a body
subject to sin, nor abide in a man who lives like a beast,
following the laws of his own flesh.
POINT V.
" And they were all filled with the Eoly Ghost." '(41)
1. Consider, first, the infinite bounty and liberality of
the most Holy Trinity, as well of the Father, and of the
Son, who send, as of the Holy Ghost Himself, who is sent :
for, those who were in that chamber, being of such differ
ent dignity and merit, yet He replenished all with His
divine gifts, filled all with joy, and gave Himself wholly
to all, so that all remained full of the Spirit, all replen
ished and satisfied, desiring then no other thing but God.
He especially filled the house of their souls, all the powers
of which He completely occupied with His presence, for
He imprinted the Sacred Scriptures in their memory,
(39) Joan. xiv. 16. (40) Sap. i. 5. (41) Act. ii. 4.
206 MEDITATION XXIII.
that they might always remember them, whenever it
should be needful for them. He infused into their under
standing great light and knowledge of them, and of all
the principal mysteries which are contained in them ; He
imprinted in an instant, the whole law of love and charity,
with such perfection in their wills and hearts, that though
there were neither a written law nor gospel in the whole
world, yet they should be a lively law, to the exact fulfil
ment of which the Spirit would interiorly conduct them :
to conclude on a sudden, He wrought in them the full
effect of His office ; for, as a pleasant wind He filled them
with sweetness ; as the sun with light ; as fire, with celes
tial heat ; as master, with His doctrine ; and as physician
with full and perfect health ; and in a moment made them,
of cowards, courageous ; of feeble, strong ; of ignorant,
wise ; of envious, charitable ; of ambitious, humble ; and
of imperfect, consummate and complete Christians in all
perfection.
Colloquy. — "'0 change of the hand of the most
high !" (42) 0 infinite power of the Divine Spirit !
That change which the combat of three years, could
not effect with the three strong weapons, of sermons,
examples, and miracles, this day, in an instant, was
effected by the Spirit of Christ, and the virtue which
descended from above ! Send, 0 good Jesus, this
virtue of Thy divine Spirit upon me, that it may
change me into another man, wholly made according
to Thy will. Come, 0 Holy Spirit, and so replenish
me with Thy gifts, that I may change all my earthly
habits into heavenly, and grant that I neither will,
nor pretend to other things out of Thee, since I am
satisfied and filled, having Thee within me. Amen.
2. Consider, secondly, that though all were full of the
(42) Ps. Ixxvi. 11.
OF THE DAY OF PENTECOST. 20?
Holy Ghost, yet some received greater gifts than others ;
as when two vessels are full of water, that which is greater
contains more ; so those who were more holy, and were
better disposed, received greater fulness of the Holy
Ghost, with more abundant grace, and consequently our
Blessed Lady received more grace, and greater spiritual
gladness than all the rest together, and the Apostles
greater than all the other disciples, all, notwithstanding,
glorifying Almighty God, for the singular benefit He has
Bestowed upon them. I will rejoice with and congratulate
the Blessed Virgin for the gifts she received, and the great
joy she felt when she saw all the disciples filled with the
Holy Ghost, and the promise of her most precious Son so
perfectly accomplished.
Hence I will conceive a great desire to prepare myself
to receive this Holy Spirit, with the greatest fervour I
possibly can, since He has given most abundantly to him.
that is prepared best; this preparation is principally to
be made with these four virtues. — i. Purity of conscience,
washing and cleansing the vessel into which the Holy
Ghost is to infuse and pour His gifts. — ii. Humility of
hearty emptying the heart of itself and of all that is con
trary to this divine Spirit. — iii. Confidence in Almighty
God enlarging the capacity of my soul, not according to
the measure of my own merits, but according to the
merits of Christ our Lord, and of the infinite goodness
and liberality of Almighty God. — iv. Fervent prayer, with
which these gifts are obtained, craving of Almighty God,
that He would give them to me, not regarding who I am,
but who He is ; and the more perfectly I shall exercise
these four virtues, so shall I be accordingly disposed to
receive the Holy Ghost with greater or less abundance of
His gifts.
Colloquy. — 0 most high God, who saidst to Thy
208 MEDITATION XXIII.
people, " Open thy mouth wide, and I will fill it,"
(43) behold I open my mouth with desire to draw into
me Thy divine Spirit, (44) and desire to enlarge the
bosom of my soul, to receive Him with great abun
dance : fill me, 0 Lord, conform me to Thy will, and
enlarge me with Thy mercy, to the end that I may
receive more abundant grace. Amen.
3. All were filled with the Rilij Ghost, inasmuch as all
received that which was sufficient for them to fulfil their
function ; for it is the custom of God our Lord, to give to
each one as much grace as is needful for the entire accom
plishment of the office and function committed to him,
and according to the stute to which He calls him. (45)
For this cause He filled the sacred Virgin, St. John His
precursor, and the apostles, with as great grace as the
dignity and office which He had chosen them required,
and the same He now also does to those whom He calls to
the ecclesiastic estate, and to the offices of His Church, as
shall be seen in the sixth part.
POINT VI.
" And they began to speak with divers tongues according
as the Holy Ghost gave them to spea&."(46)
1. With regard to this we are to consider, first, the
especial favour which the Holy Ghost did to the Apostles,
giving them on a sudden, power " to speak in divers
tongues," that they might preach the Gospel throughout
the whole world ; for this grace was not so much given
them for their own particular profit, as for the profit of
all men upon the earth : for which we are all bound to
praise Almighty God, for the singular benefit which He
bestowed upon them for our utility. And we should
(43) Ps. Ixxx. 11. \
. (44) Ps. cxviii. 131. (45) S. Th. 3. p. q. vii. art. 10. 2 Tim. iv. ••
< (46) Act. ii. 4.
OF THE DAY OF PENTECOST. 209
observe, that as the " confusion of tongues" was a chastise
ment of pride, so the gift of speaking in "divers tongues"
was a reward of humility. And like as the proud, pre
tending to build a tower, whose top should touch heaven,
were confounded with a " confusion of tongues," in such
a manner that one could not understand the other, whereby
they were divided, and forced to abandon their proud
undertaking ; even so the humble, desiring to build the
tower of perfection, whose top might attain to the vision and
union of Almighty God, were assisted with the " know
ledge of tongues," whereby they might unite themselves
with all men, and promote and advance their spiritual
building.
Colloquy. — 0 most sweet Jesus, give to me the
true spirit of humility, and purify the tongue which
Thou hast given me with the fire of love, that so I
may on my part assist to raise and advance this tower
of perfection, not only in my own soul, but also in my
neighbours, that we may all come to the full enjoy
ment of Thy eternal glory. Amen.
2. The apostles presently began to speak in these tongues,
not according to their own fancies, but moved and inspired
by the divine Spirit, speaking in such a manner, and with
such fervour, as He inspired them ; and so their words
and whole discourses were of holy things, and. after a
very holy manner ; and this they observed and continued
during the rest of their life, as St. Paul says : — " For we are
not, as many, adulterating the word of God : but with
sincerity, but as from God, before God, in Christ we
speak."(47) As if He had said, in our words, we observe
four conditions. — i. That they be not for any evil or vain
end, but with a pure intention of the glory of God, of our
own and of our neighbour's good. — ii. Secondly that they
(47) 2 Cor. ii. 17.
Vol. 7-14.'
210 MEDITATION xxin.
proceed not from a violent or passionate spirit, but from a
good spirit, holy and peaceable. — iii. Thirdly, that they
be spoken of in the presence of Almighty God, considering
that He hears us, and is witness of our words. — iv. Fourth
ly, that our talk be not of evil, vain, or of impertinent
things, but wholly of Christ, or of things concerning
Christ, and His ^excellencies, as we shall by and by
declare.
3. The Holy Ghost, being in the soul, presently causes
her to speak with divers tongues interiorly, that is, with
divers affections of devotion, according to that which St.
Paul says, " Be ye filled with the Holy Spirit, speaking to
yourselves in psalms and hymns, and spiritual canticles,
and making melody, singing in your hearts to the Lord ;
giving thanks always for all things, in the name of our
Lord Jesus Christ, to God and the Father."(48) These
are the divers tongues of fire, with which, as has been said
in the second chapter of the Introduction of this Book, we
speak within ourselves with God our Lord, singing psalms
and hymns with affections of praise and thanksgiving for
the benefits He bestows upon us ; as also affections of love
and joy for His being who He is, making great offers to
Serve Him, and exciting every virtue, that exercising their
acts, we may make harmonious music to the glory of God
our Lord. Oh that we had heard how the Blessed Virgin
spoke on that day with these •' divers tongues/*' inspired
by this divine Spirit I What inflamed affections, what
praises and thanksgivings did she utter, and how was she
melted in the fire of love, speaking and discoursing with
her beloved. Oh what music of tongues so divers, yet so
harmonious sounded in that chamber from the lips of those
sacred singers, with the Holy Ghost as master of the choir,
guiding and directing them.
(48) Ephes. v. 18.
OF THE WORKS OF THE HOLY GHOST. 211
Colloquy. — 0 most Holy Spirit, come into my
dumb soul, and teach me how to speak with divers
tongues of inflamed affections : and since Thou re-
quirest of me that my voice should sound in Thine
ears, clear it and sweeten it, to the end that its music
may be sweet and pleasing to Thee, world without
end. Amen.
MEDITATION XXIV.
OF THE WONDERFUL WORKS WHICH THE HOLY GHOST WROUGHT BY THE
APOSTLES, ON THE DAY OF PENTECOST.
POINT I.
" And there were dwelling at Jerusalem, Jews, devout
men, of every nation under heaven. And when this was
noised abroad, the multitude came together, and were con
founded in mind, because that every man heard them speak
in his own tongue the wonderful works of God. And they
were all astonished, and wondered saying one to another,
What meaneth this?"(l)
1. It is the property of the Holy Ghost to move the
minds of men with the sound of His divine inspiration, and
to bring them to the place ivhere ilmj may hear the preachers
of the Gospel, that by means of their sermons they may
•acknowledge Christ and be converted. Tor which cause I
am to render Him many thanks, and beseech Him that He
cease not to bestow this benefit upon sinners; and I, on my
part, will imitate these people, who, hearing this voice and
the " mighty" sound, did not abide within their houses,
despising and making small account of it, but presently
went forth to see what it should be, and what that prodi-
(1) Act. ii. 5, et scq.
212 MEDITATION XXIV.
gious sound might signify ; and so should I when I hear
within my soul the voice of the divine inspiration, not
remain idle, nor let it pass in vain, but issue forth to ac
complish that to which God thereby inspires me.
2. The apostles, who had expected the coming of the
Holy Ghost in silent recollection, presently when they
received Him, issued forth from their recollection into pub
lic, and began to set forth and to preach the greatness of
G-od in the presence of all the nations of the world. The
interior force of the Holy Ghost moved them to this ; for
thus He acts with those who will not that their talents be
buried in the earth, or that their gifts be idle, even for a
moment, but instantly come forth to the light, and are will
ing to be employed for the salvation of souls. With this I
will confirm myself in that which has been already said,(2)
that as it is a vice of pride, to issue forth to preach and to
deal with souls, without having first received virtue from
on high ; so is it a vice of pusillanimity, not to issue forth
when we have received it, and, as St. Gregory says, both
extremes are very dangerous. (3)
3. Consider, ivith what great spirit" and efficacy the apostles
declared the wonderful works of Almighty God; for every
spirit moves to speak that which is according to itself; the
spirit of the world, which holy David calls " Magniloqua,"
speaks " proud things"(4) cf the world ; — the spirit of the
flesh, carnal greatnesses ; — our own spirit, our own great
nesses. But 'the Divine Spirit abhors these greatnesses,*
and will only recognise them, that He may bring them to
contempt, because He holds them for things base, and only
inspires and moves men to speak of the greatnesses of Al
mighty God, and of His virtues and excellences, of His
(2) Med. xvii. p. 2.
(3) 3 p. p. Pastor ad Monit. xxvi.
(4) Ps. xi. 14. S. Ber. Ser. de Spirit, de Consci. ad Monach. Cisters.
OF THE WORKS OF THE HOLY GHOST. 21 3
benefits and mercies, of His works and mysteries; He moves
them also to think highly of God, and of all that belongs
to Him ; to speak of Him when expedient, not with tepi
dity and coldness of mind, but with " tongues of fire," and
with admirable fervour, in such a manner as to excite the
hearers to great admiration and amazement, acknowledging
in him that speaks the divinity of the Spirit that moves
him to speak.
Colloquy. — 0 divine Spirit, illustrate my soul, that
I may know the greatness of God, and move my
tongue to speak of them with so great fervour, that
Thou mayest be glorified, my neighbour edified, and
myself more inflamed by Thy love. Amen.
POINT II.
" But others, mocking, said, These men are full of new
wine. But Peter, standing up with the eleven, lifted up
his voice, and spoke to them : Ye men of Judea, and all you
that dwell in Jerusalem — these are not drunk, as you sup
pose," but full of the Holy Ghost. (5)
1. We are to consider first that there are never wanting
wiclced men to scorn the good, and to turn to ridicule the
works of God, judging rashly of them, and interpreting
them in an evil sense ; as the high priest, Eli, seeing the
mother of Samuel praying in the Temple, " and only her
lips moved, but her voice was not heard at all,"(6) thought
her to be drunk, attributing that to drunkenness which
proceeded from the fervour of the spirit. And when our
Lord first began to preach, His kinsmen judged His fervour
to be fury ; so now these unhappy and miserable men
judged them to be "full of new wine," who were replen
ished with the Holy Ghost. This our Lord sometimes
suffers to exercise the just in humility and patience, to let
(5) Act. ii. 13. (6) 1 Keg. i. 13.
214 MEDITATION XXIV.
them see how erroneous the judgments of men are, and to
teach them to make no account of them ; to teach them
also not to judge rashly of what they do not understand,
especially of the actions of holy persons, but to reverence
them with silence and admiration, or else to enquire, as
some did upon this day, saying — " Quidnam vult hoc esse?
— What meaneth this?"
2. The apostles, moved by the Holy Ghost, took occa
sion from that derision to preach the faith of Christ, an
swering the demands of some, that they might thus dis
cover the errors of others ; and so St. Peter as head of
the apostles, taking the first place, said to them, that those
who were with him were not full of wine, as it was " but
the third hour of the day," and that such things should
cot be presumed of holy men, and on such a holy day, but
that they were full of that Holy Spirit whom God had
promised by the prophet Joel :(7) as if he had said — " These
indeed, are full of wine ; but not of that corporal wine
which you suppose, but of another wine, much stronger,
which is the Spirit of God, and His inflamed love, because
He hath u brought'' them u into the cellar of " His spiri
tual " wine," (8) and " hath inebriated them " with the
abundance and sweetness of His love.
Colloquy. — 0 lover of souls, bring my soul into
this cellar, and vouchsafe to fill her with the variety
and abundance of precious wines, laid up there, filling
me with charity, and with all the actions and affec
tions which proceed from it. Thou hast drunk of
this wine, and hast invited Thy friends to drink of it,
saying, "drink, and be inebriated, my dearly be
loved :"(9) and although I deserve not the name of a
friend, yet that I may be made a friend, I beseech
Thee to invite me, and give me to drink in so great
(7) Joel ii. 28. (8) Cant. ii. 4. (9) Cant. v. 1.
OF THE WORKS OF THE HOLY GHOST. 215
abundance, that, as one made drunk by Thy love, I
may go forth of myself, and forgetful of all other
things, I may desire nothing but Thee alone. Amen.
POINT III.
1. Consider thirdly the excellent sermon which St. Peter
the apostle made, giving testimony of Christ crucified, and
in which he discovered the great virtues which the Holy
Ghost had imparted to him, and which the preachers of the
Gospel ought to have.
. The first was great wisdom and dexterity in proposing
the verities and mysteries of Christ our Lord, proving and
confirming them with most effectual testimonies from the
sacred Scriptures, the Prophets, and the Psalms.
ii. The second was great liberty of spirit, with great for
titude and courage of heart, for Peter whom the voice of a
weak maid had already forced to tremble and deny his
master, now with the virtue and fortitude which the Holy
Ghost had given him, confessed and preached before an
innumerable assembly of men, that Christ whom they had
crucified, was risen again, was their God, their Messiah,
and their Saviour. And with equal liberty he bore testi
mony to the same before Annas and Caiphas, and before
all the princes of the priests who wondered at his constancy,
and command him with threatening, that he should not
" speak at all, nor preach in the name of Jesus ;''(10) these
he answered very boldly, saying : — " If it be just in the
sight of God, to hear you rather than God, judge ye, for
we cannot but speak the things which we have seen and
heard." And the like did the rest of the apostles, who,
for this cause, offered themselves to many troubles, and
rejoiced " to suffer for the name of Jesus," for which cause
(10) Act. iv. 18.
216 MEDITATION XXIV.
it was said of them: — " and they spake the word of God
with eonfidence."(ll)
iii. The third was great zeal and fervour in their words,
which penetrated and stung the hearts of their hearers, in
such a mariner that those who a little before held the
apostles *' for drunk," presently " had compunction in
their heart, and said to Peter, and to the rest of the apos
tles, What shall we do, men and brethren,' '(12) that we
may be saved? And they who, with execrable cruelty,
cried out a little before to have Christ crucified, now with
great compunction and tenderness of heart, crave to be
baptized in the name of Christ. O marvellous change
wrought by the virtue of the most High ! O immense
power of the Divine Spirit ! who but God Himself could
give such wisdom and such fortitude, with such great fer
vour, to preachers so rude and cowardly ? And who but
His Spirit could change and mollify the hard and stony
hearts of such an audience ?
Colloquy.' — Come, 0 Holy Spirit, upon the preach
ers of Thy church, and upon the faithful who hear
them, and work in the one, and in the other, this
marvellous change, to the end that our Kedeemer
may be obeyed, and be loved by all, and Thy divine
will may be known, and held in worship by all men.
Amen.
2. Consider, "they that received His word were baptized,
and there were added in that day about three thousand
sow?*;" (13) which number is mysterious, for the most
holy Trinity chose them, each of the three Divine Persons
appropriating to Himself a thousand of these souls as the
first-fruits of the innumerable souls that were to receive
His holy law; as in the same manner, in another sermon,
(11) Act. iv. 31. (12) Act. ii. 37. (13) Act. ii. 41.
OF THE WORKS OF THE HOLY GHOST. 217
five thousand were converted, (14) in recompense'of the Jive
wounds which Christ received on the cross. Oh what joy
did Christ our Lord feel when He saw that His Father had
drawn so many souls to His service, fulfilling the promise
which He had formerly made, saying: — " If He shall lay
down His life for sin, He shall see a long-lived seed."(15)
Oh what feasts did the angels make in heaven for the con
version of so many sinners, as they rejoice so greatly for
the conversion of one ! (16) Oh what joy did the Virgin
Mary feel, seeing so many acknowledge the Divinity of her
beloved Son, in whose conversion she likewise had no little
part ; for whilst the apostles preached to the people, she
prayed with exceeding great fervour, negotiating with Al
mighty God the prosperous success of their preaching ! Oh
how joyful were the apostles themselves to see so great an
abundance of fish caught, with one only cast of their net,
for they were engaged all that day in instructing the con
verted in the mysteries of their faith, in moving them to
do penance for their sins, and finally in baptizing them,
our Lord giving, as St. Peter offered them, the gifts of the
Holy Ghost, with which they remained full of holiness and
spiritual gladness. From all this I ought to draw affec
tions of great joy and praises, rejoicing in my heart to
see Christ our Lord acknowledged and worshipped by so
many souls, and congratulating Him on so happy and
abundant a harvest.
Colloquy. — 0 most sweet Jesus, how happily dost
Thou begin to fulfil that which Thou saidst :—" If I
be lifted up from the earth, I will draw all things to
myself :" (17) now Lord, Thou art " ascended on
high," and hast given " gifts to men," (18) and in
(14) Act. iv. 4. (15) Isa. liii. 10.
(16) Luc. xv. 7. (17) Joan. xii. 32.
(18) Ephes. iv. 8. Ps. lxvii.,19.
218 MEDITATION XXV.
recompense of that which Thou hast given, hast
likewise " received gifts in men," they giving them
selves by Thy grace to Thee, and Thou admitting
them into Thy service : give unto me likewise, O
Lord, Thy gifts, and receive of me those which Thou
givest me, that I may be wholly Thine, world without
end. Amen.
MEDITATION XXV.
ON THE MOST EXCELLENT MANNER OF LIFE WHICH THE HOLY GHOST
INSPIRED INTO THE FIRST CHRISTIANS.
POINT I.
They who were baptised, " were persevering in the doc
trine of the apostles, and in the communication of the break
ing of bread, and prayers." (1)
1. Here we are to consider how it is proper to the Holy
Ghost to inspire into the just, whose souls He fills with
Himself, three principal exercises of virtue, with which
they preserve and augment sanctity.
i. The first is, to "persevere in tlie doctrine of the apos
tles," that is, to exercise themselves in the hearing of
sermons, and in the reading of sacred and holy books, the
more to confirm themselves in faith* and the more to pene
trate into and to move their affections towards the doctrine
of the Gospel, wholly flying all that which is contrary, or
which may make us lukewarm or remiss in the faith and
estimation which we ought to have of the doctrine of the
apostles.
ii. The second is, to persevere " in the communication of
the breaking of bread," that is, in the communion of the
(1) Act. ii. 42.
EXCELLENT LIFE OF THE FIRST CHRISTIANS. 219
most holy Sacrament of the body of Christ our Lord, which
is that bread of heaven distributed to men who live on
earth, to preserve and increase in them the spiritual life of
grace.
iii. The third is, " to persevere in prayers :" he does not
say in prayer, but in " prayers," that is, in every kind of
prayer such as St. Paul enumerates as " supplications,
prayers, intercessions, and thanksgivings, and psalms and
"hymns, and spiritual canticles," and to pray in each of these
ways, " in every place lifting up pure hands" to God with
out anger and contention. ''(2)
2. These three things the faithful continued to practise
daily, the Holy Ghost inspiring them, for all three are
necessary for the sustenance of souls, and are the most
effectual means of all for preserving the life of grace, in
creasing the gifts of Almighty God, and obtaining the
fulness of the Holy Ghost. And so in the Acts of the
apostles when we read of the Holy Ghost being given, it
is always when the apostles preached and laid their hands
upon the faithful, or prayed : so that the faithful received
the Holy Ghost by one of these three ways, hearing ser
mons, receiving the sacraments, or uniting in prayer. But
their prayers were most fervent, so that as St. Luke says,
" When they had prayed, the place was moved wherein
they were assembled, and they were all filled with the
Holy Ghost :" (3) where the place in which they were
assembled, is said to have moved or trembled, to signify
the fear and astonishment which their doctrine should
cause in the world, and the change of hearts which they
should work by their example and words, through the
power of the Holy Ghost.
Colloquy. — 0 most Holy Spirit, my spirit is hungry7,
(2) I Tim. ii. 1. - Ephes. v. 19. 1 Tim. ii. 8.
(3) Act. iv. 31.
220 MEDITATION XXV.
nor have I bread to sustain it ; give me, I beseech
Thee, these "three loaves, "(4) of doctrine, communion,
and prayer, with which to relieve my wants ; and
although I cannot claim them as a friend, yet give
them to me because of my importunity, and recom
pense of the labours of our most sweet friend Christ
Jesus, to whom be honour and glory, world without
end. Amen.
POINT II.
" And all they that believed were together, and had all
things in common;" (5) they sold their possessions and
goods, and divided them to all, according as every man had
need.
It is likewise the property of the Holy Ghost to call His
elect to the Evangelical perfection which Christ our Lord
preached, and He therefore inspired these primitive Chris
tians with the desire of it, in order that they might be an
example to such Religious as should succeed them.
1. First, He called them to community life, with great
union and charity, and thus, as St. Luke expresses it,
" erant pariter," " they were together'' much more in spirit
than in body ; and therefore he says again afterwards, that
" the multitude of believers had but one heart and one soul:'*
(6) for though they were many, and of different nations,
dispositions, faculties, and talents, yet all were united in
one love, one will, and one -mind, because all had the same
Holy Ghost who united them to Himself and to one
another, as the soul unites together all the members of the
body, although they are different. This was what our
Lord had promised by the prophet Jeremiah: — "I will
give them one heart and one way. "(7) And Christ our Lord
obtained from His eternal Father, that which He asked of
(4) S. Luc. xi. 5. (5)~Act. ii. 44.
(6) Act. iv. 32. (7)_Hier. xxxii. 39.
EXCELLENT LIFE OF THE FIEST CHRISTIANS. 221
Him on the night of His supper, that His disciples might
be one as they two were one, that the world^might know
Him by this union. (8)
Colloquy. — 0 Eternal Father, who makes " men of
manner to dwell in a house,"(9) grant this union of
souls to all the faithful, who dwell in the house of the
Church, and to all who dwell in the house of Religion,
so that men may behold the union which exists among
those who live in Thy house, and so Thy Son may be
glorified in the world. 0 Holy Spirit, to whom it
belongs to bear testimony to Christ our Saviour,
establish among all Thy disciples this sovereign union,
that by their mutual love they also may bear tes
timony, and so their master may be believed and
adored.
At this time those wonders began to appear which the
prophet Isaiah foretold when he said ; — " The wolf shall
dwell with the lamb, and the leopard shall lie down with
the kid ; the calf, the lion, and the sheep shall abide to
gether, and a little child shall lead them. "(10) The calf
and the bear shall feed : their young ones shall rest to
gether ; and the lion shall eat hay like the ox. For to
the flock of the sheep and lambs of Jesus Christ, that is
to His disciples, the Holy Ghost joined in the union of
perfect charity, those who in the day of His Passion had
persecuted Him like wolves, tigers, and lions. Those who
had been ravenous like wolves, choleric like leopards,
proud like lions, crafty like bears, and now form but one
flock, with those who had been meek, humble, and simple,
like sheep and lambs, all living in perfect agreement, and
united together in charity : all content themselves with
the same food, and that simply drest, the lion leaving his
(8) Joan. xvii. 11.
(9) Ps. Ixvii. 7. (10) Isa. xi. 6 et 7, et Ixv. 25.
222 MEDITATION XXV.
accustomed fare to take that of the ox ; that is, the noble
adapting themselves to the fare of rude and poor labourers,
and all submit themselves with great obedience to the
government of a poor and humble fisherman, whom Christ
had made the pastor of his flock. 0 " change of the right
hand of the Most Highl" 0 miracles of our Saviour's
might I "Come and behold ye the works of the Lord,
•what wonders He hath done upon earth : making wars to
cease even to the end of the earth,"(ll) changing lions and
leopards into sheep and gentle lambs.
Colloquy. — I give Thee thanks, 0 omnipotent
Saviour, for these changes wrought by the efficacy of
Thy divine Spirit; prosecute, 0 Lord, this work
Thou hast begun, giving to all the faithful and to all
religious this union, this equality, this obedience, and
this subjection to their superiors, in order that by
these miracles of Thy grace, infidels may receive the
faith, and the faithful confirm themselves in it, and
always increase in Thy holy love. Amen,
2. In order to preserve this union, the Holy Ghost
called the faithful to have all things in common, and
strictly observe Evangelical poverty. — i. For first all
sold their possessions, goods, and moveables, that the
price might be equally divided amongst all, according to
the necessities of each, and thus they accomplished the
counsel of Christ our Lord, who said : — " If thou wilt be
perfect, go sell what thou hast, and give to the poor, and
thou shalt have treasure in heaven." (12) — ii. Secondly,
in the distribution of these goods, they did not follow
their own private will and opinion, but that of the
apostles, at whose feet they laid the price of what they
sold, (13) to be divided by them as they chose, stripping
(11) Ps. Ixxvi. 11. Ps. xlv. 10. (12) Mat. six. 21.
(13) Act. iv. 35.
EXCELLENT LIFE OF THE FIRST CHRISTIANS. 223
themselves by these means of all affection to flesh and
blood, and to their own private will, to follow the will of
the ministers of Christ our Lord. — iii. Thirdly, they re
nounced all property in the things which they used, so
that he who possessed them did not call them his own,
but that " cold word," " thine and mine," (14) which is
the occasion of discords, and the cause of charity growing
cold, was banished from their discourse ; so that in heart,
word, and work, they renounced all property in anything
they possessed, in order to become perfect disciples of Jesus
Christ.
3. Hence it followed that while all were poor, yet none
of them suffered any need, (15) for that which one had was
common to all, and that which all had was common to
each, so that they held all things common for the use of
all, houses were common, garments were common, meat
was common, the exercises of virtues, labours, rewards,
and crowns were common, so that the whole multitude
were all one, and in that one many were all helping one
another.
Colloquy. — 0 happy and blessed life, taught by
Christ, adopted by inspiration of the Holy Ghost,
approved by the apostles, and practised by these
disciples, who were the first fruits of the Holy Ghost !
(16) 0 most Holy Godhead, who, being One in
essence, art common to the three persons ; grant to
the faithful whom Thou hast called to this state of
perfection, that they may be all one, and that every
one together with what he has, may be common to
all, that so all " having nothing," may possess "all
things," and leaving all, may obtain a hundred-fold
more than they left, possessing Thee the fountain of
all good, world without end. Amen. (17)
(14) S. Chrys. in orat. de S. Phil.
(15) Act. iv. 34. (16) S. Basil, de Const. Monast. c. 19.
(17J 2 Cor. vi. 10. Mat. xix. 29.
224 MEDITATION XXV. '
4. From what has been said, I ought, if I am a religious,
to draw a great desire of imitating these primitive Chris
tians, whom the Holy Ghost has proposed as an example
to religious, and many of whom, by His inspiration actually
vowed this poverty, in order that it might be more secure,
and more pleasing to Almighty God. Thus it was that
Ananias and Saphira having sold their inheritance, and
retained part of the price of it, were chastised severely by
St. Peter with sudden death, who told them that they had
lied to the Holy Ghost, by whose inspiration they had
made that vow.(18) But if I am a secular, I will conceive
desires of imitating these disciples in everything compatible
with my state of life, stripping myself of all things, at least
in heart, since that sentence of our Saviour applies to all:
" Every one of you that doth not renounce all that he pos
sesses, cannot be my disciple." (19)
POINT III.
" Continuing daily with one accord in the Temple, and
breaking bread from house to house, they took their meat
with gladness and simplicity of heart, praising God and
having favour with all the people.' '(20)
1 . It is also the property of the Holy Ghost to call the
elect to several other means of preserving union and perfec
tion. — The first is "unanimiter" that is, "with one accord"
to repair to the Temple, and continue there, performing
those exercises for which the Temple was ordained, such as
hearing together the word of God, praying and assisting at
the divine sacrifices, and receiving the holy sacraments,
for the Temple is the school of Christ, the house of prayer,
the place of propitiation for our sins, and the building
dedicated to the worship of God. In such exercises these
(18) Act. v. 2. S. Aug.TSerm. xxvii. de verb. Apost. et alii.
(19) Luc. xiv. 33. (20) Act. ii. 46 et 47, Luc. xxiv. 53.
EXCELLENT LIFE OF THE FIRST CHRISTIANS. 225
disciples persevered the greatest part of the day, with very
great contentment of mind, because the Holy Ghost assisted
them.
2. Having performed these exercises towards Almighty
God, they went, by the inspiration of the same Spirit, to
one another's houses, and, lovingly and charitably inviting
one another, took their bodily food with great gladness, not
of a sensual kind, but spiritual, according to the words of
David: — " The just feast, and rejoice before God.'' (21)
And to their joy they united simplicity of heart, without
hypocrisy, or pretence, or any murmurings against one
another, but with a sincere intention of pleasing God, and
maintaining brotherly charity. In them we have an ex
ample how we ought to eat, and to make that action spi
ritual, which in its own nature is carnal.
3. Hence it was that they were always praising and
glorifying God, to the great edification of all the people,
who loved them, and held them in veneration, because
of the sanctity and charity whicli shone in them. Oh
most loving Jesus, sweet spouse of just souls, with what
great reason mayest Thou now say, beholding the life of
this little Church Thy spouse : — " Thou hast wounded my
heart, my sister, my spouse, thou hast wounded my heart
with one of thy eyes," (22) that is, with the union and
agreement of these just persons, who are as Thine eyes.
Eor, as the eyes are very like one another, and open and
shut together, and look both together to this, or that side,
and watch and sleep together, even so these just men, as
with one mind, go to the Church together, pray together,
and hear Thy holy word together, and exercise the works
of charity together, because all are of one heart, and one
spirit, united amongst themselves, and to Thee in perfect
love.
(21) Ps. Ixvii. 4. (22) Cant. iv. 9, S. Greg. ibid.
Vol. V-15
226 MEDITATION XXIV. '
Colloquy. — 0 divine Spirit, since Thou art the
invisible heart of the Church, infuse into all her mem
bers the spirit of life, by Thy divine inspirations, to
strengthen them and unite them together in perfect
concord in all things belonging to Thy service, so
that they may wound Thy heart with the wounds of
love, and merit that Thou shouldest love them, and
increase the fire of Thy love in them. Amen.
Before I proceed further with this history, I will insert
two meditations, from which the faithful of the present
day may see what help they have from the Holy Ghost,
towards attaining to the sanctity of the primitive Chris
tians.
MEDITATION XXVI.
OF THE MOST EXCELLENT PERFECTION WHICH THE HOLY GHOST COMMU
NICATES BY MEANS OF HIS INSPIRATIONS, AND OF THE PROPERTIES
INCLUDED IN THEM.
POINT I.
> Consider first, how the Holy Ghost makes like Himself
those whom He regenerates to the life of grace, by the water
of Baptism, and leads them by His inspirations to so great
a height of sanctity, that like Himself they may be called
spirits, as Christ our Lord expressly taught when He
said to Nicodemus : — " That which is born of the flesh is
flesh ; and that which is born of the Spirit is Spirit. The
Spirit breathes where He wills, and thou nearest His voice,
but thou knowest not whence He cometh, and whither He
goeth ; so is every one that is born of the Spirit. "(1) That
is to say, as he who is born of flesh by carnal generation
is in all things like him who begot him, and from whom
(1) Joan. iii. 6.
OF THE INSPIRATIONS OF THE HOLY GHOST. 227
he received his nature and natural properties and inclina
tions ; for instance, as one man begets another man like
himself in that which is proper to man, although he does
not actually attain to the full perfection of his nature, till
he has grown to a more perfect age : so after a certain pro
portion, that which is born of the Holy Ghost by spiritual
generation is like the same Spirit from whom he received
the graces, virtues, and gifts, which are a sort of participa
tion in the divine nature, and by virtue of these he may
be called spirit, that is to say, a spiritual man like the
Holy Ghost, who spiritually begot him. And, therefore,
St. Augustine says : — " Si nascaris de spiritu hoc, eris ut
ille." " If them art born of the Holy Ghost, thou wilt
be such as He is/ '(2) and by His grace thou mayest live
in flesh, as if thou wert a spirit, free from the influence of
the flesh, full of the light of truth, rich in virtues, inflamed
with fervent affections, imitating Him in His perfect
method of performing His works.
Colloquy. — 0 most Holy Spirit, what thanks oug%ht
I not to give to Thee for this so high dignity, that
Thou grantest to a man of flesh, both to be, and to be
called spirit as Thou art. 0 most loving Father,
who begettest Thy sons in such a manner as to be
also within them Thyself, aiding them to grow up and
to wort, in order that they may come to be perfect
as Thou art perfect ; since Thou hast now begotten
me by Baptism, instruct me what I am to do, that so
my works may be like Thine, and that I may attain
to be made one spirit with Thee, world without end.
Amen.
Then I may discourse upon three remarkable properties
of the Holy Ghost, as displayed in the work of His in
spiration, which are mentioned in the words of our Lord,
(2) Tract, xii. in Joan.
228 MEDITATION XXVI.
quoted above, viz. — i. absolute liberty, — ii. powerful effi
cacy, — iii. and great secrecy in His means and ends ; and
how far we may imitate Him in these respects shall be laid
down in the ensuing points.
POINT II.
1. The first property of the Holy Ghost is that — " Ubi
vult spirat," — " Be breath etk where He will," that is, He
performs His work of inspiration with great liberty, not by
force, for none can force Him ; not out of fear, for there is
nothing that can make Him afraid; not for His own
interest, because He expects no reward from His crea
tures; not under any obligation of justice, because none
can lay Him under obligation by their merits ; He inspires
only because it is His will, and because His infinite
bounty inclines Him to do us this good out of pure grace.
He, therefore, imparts His inspirations to such persons as
He wills, at such times as He wills, and in what manner
He wills, often or seldom, with great force, or with little,
moving them to such things as He Himself wills, accord
ing to the disposition of His divine providence, " dividing
His graces and favours, — " prout vult," — " according as
He wills."(3) At the same time He shows His infinite
liberality, in giving these inspirations to all when unlocked
for, and under all manner of circumstances. — i. First, He
gives them to him who does not ask for them, or think of
asking for them. — ii. Secondly, to him who does not
deserve them, and who, on account of his sins, is unworthy
of them. — iii. Thirdly, to him who will not have them,
but like Saul, contradicts and resists them. (4) But after
all, those to whom He gives them most frequently and
efficaciously, are the just, whom He has elected as the
, sons of His love, of whom the apostle St. Paul says: —
(3) 1 Cor. xii. 11. (4) S.^Bern. Serm. xxxii. in Cant.
OF THE INSPIRATIONS OF THE HOLY GHOST. 229
" Whoever are led by the Spirit of God, they are the
sons of God. ''(5)
Colloquy. — 0 happy sons, who have the Spirit of
God for your associate and companion ! 0 divine
Spirit since Thou breathest where Thou wilt, because
Thou art essentially God, show Thy goodness to me
willingly according to Thy power, frequently instruct
ing me what to think, speak, and do, that being
moved by Thee, I may be in all things like Thee.
Amen.
i. The just man, who is a perfect child of the Spirit, is
guided in an excellent way ~by His inspiration to do His
will in all things; not evil things, nor forbidden, nor vain,
nor yet trifling, because the Holy Ghost does not prompt
to such things, but always to things good, holy, and profit
able ;(6) and how He does these with absolute liberty of
spirit; not by constraint, as a servant; not with repug
nance, or weariness, like the lukewarm ; not for fear of
hell, like the imperfect ; not with reward for his principal
object, like a hireling; but because he desires to please
Almighty God, and love virtue ; so that, although there
were no hell at all, he would not sin, because there is no
hell so terrible to him as sin ; and although there were no
reward at all, he would not omit to perform what God
commands, because he counts it his best reward to obey
Him, and has within himself a living law, which inclines
him to will all that God wills. It is in this conformity to
the divine Spirit that his perfect liberty of spirit consists,
according to those words of the apostle St. Paul : — " The
Lord is a Spirit, and where the Spirit of the Lord is, there
is liberty.'1 (7) Hence it is, that as the Holy Ghost in
fuses His inspirations both into good and bad, because He
desires in this to show His bounty ; so the just man, moved
(5) Eom. viii. 14. (6) 1 Joan. iii. 9. (1) 2 Cor. iii. 17.
230 MEDITATION XXVI.
"by His inspiration, is good to all, both friends, and also
enemies, and such as contradict and persecute him, show
ing in this that he is the son of Almighty God, and pos
sesses His divine Spirit.
ii. He always does his own will, because he has placed
his will in the will of God, and of His divine Spirit ; in
doing, therefore, the will of God, he does his own will,
because his own will is no other than the will of God.
For which reason St. Bonaventura says, that those who
are conformed to the divine will, are as Gods, omnipotent,
to do what they will. (8)
Colloquy. — 0 my soul, if thou desirest this sove
reign omnipotence, only will what God wills, and thus
thou wilt obtain it ; resolve at length to deny thine
own will, and resign it to the divine will, and thus
whilst thou always fulfillest the will of God, thou
Milt likewise fulfil thine own. 0 God of my soul,
from henceforth I resolve to will what Thou wiliest,
not by constraint, but voluntarily; not for fear of
interest, but for pure love ; so that my will may
come to please Thee as Thine pleases me.
Hence I will gather the signs for distinguishing the
inspirations of the good Spirit, from the contrary sugges
tions of the bad, from which proceed repugnance, weariness,
Ivathing, and horror, to fulfil the will of God and His holy
law. But the fear of hell and Jiope of reward may also
proceed from the Holy Spirit, who does not always
suggest that which is most perfect, but is wont to begin
with that which is less perfect.
POINT III.
2. The second property of the Holy Ghost is, that when
He breathes, — " Vocem ejus audis :" " We hear His voice :"
where He discovers If is omnipotence in various ways.
(8) In dicta Salutis, tit. Ixxxvi. 1 .
OF THE INSPIRATIONS OF THE HOLY GHOST. 231
i. First, in this, that when He is pleased to breathe into a
soul no gates can be shut against Him, nor any obstacle
hinder His entrance, nor is it possible to avoid hearing
His voice; that is, feeling His touch, and inspiration, and
what He means and wills by it, although the man is free
not to yield consent to it. (9) And possesses the power
peculiar to Himself of entering immediately, and in an
instant into our understanding and will, and imprinting at
once whatever knowledge or good affection He will, because
He is absolute Lord of our spirit, and in it, and by it, He
can speak of anything corporeal or incorporeal, at His
pleasure, with or without sensible figures in the imagina
tion. Bat His omnipotence and bounty reaches yet
further, for He has the power and means of breathing into
us in such a manner, that we not only hear His voice, but
consent to it, and obey those words which He speaks
within us, yet not by force and necessity, but with un
speakable sweetness and contentment, our will being so
changed, that we say with St. Paul: — " Domine, quid me
vis facere ;" " Lord, what wilt Thou have me to do?"(10)
Hence it comes to pass that the spiritual man, moved by
the divine Spirit, has the same force and means of effect
ing whatever He will for the service of Almighty God,
however hard and difficult, breaking down the walls of
difficulties to accomplish His will, being in this point
made like to the Holy Ghost, by whom he is moved.
Colloquy. — 0 most Holy Spirit, since Thou art
absolute Lord of all my powers, knock at the gates
of my soul and open them ; knock so efficaciously that
without delay I may open to Thee at once, that Thou
(9) S. Bern. Ser. xlv. in Cant. Heb. iv. 12.
(10) Act. ix. 6. S. Th. 1, p. q. cv. art. 3 et 4, et q. cxi. art. 2 ; ct 2, q,
clxxiii. art. 2.
232 MEDITATION XXVI.
mayest do in me, and with me, according to Thine
own will."(H)
ii. I will consider, secondly, that as every man has his
own peculiar tone of voice, by which he is recognised, and
comes to be known and distinguished from others ; and as
Job says : — " the ear discerning words ;'' (12) even so the
inward inspiration of tlie Holy Ghost has its particular
properties and signs which the ear of the soul recognises,
and thus knows that it is God who speaks, and distin
guishes His voice from the voice of the evil spirit, which
has very contrary signs and properties. All this is evident
from the effects inwardly produced in souls ; for the Holy
Ghost, by His voice softens hearts that are hardened,
bows down the rebellious, makes the contemptuous meek,
inflames the frozen, strengthens the feeble, raises the
dejected, brings back the distracted to recollection, fixes
the inconstant, comforts the sad, and calms the troubled ;
(13) He makes the proud man humble, the angry mild,
the covetous poor of spirit, such as love their own ease
and convenience, temperate, and mortifiers of their flesh.
And this He does with a certain kind of command and
majesty, no less sweet than efficacious, terrifying the
wicked with fear, that they may amend, and making the
good and godly tremble, that they may reverence Him the
more ; but always producing in the end, justice, joy, and
tranquillity. The contrary of all this the evil spirit works
by his voice, although in a dissembling manner.
Colloquy. — 0 divine Spirit, " speak" within me,
" for Thy servant heareth." (14) Thou sayest that
Thou desirest to hear my voice, and I desire much
more to hear Thine; " make me," therefore, "hear
(11) Apoc. iii. 20. (12) Job xii. 11, cap. xxxiv. 3.
(13) S. Greg. 1. xxix. Mor. cap. 12. (14) 1 Reg. iii. 10.
OF THE INSPIRATIONS OF THE HOLT GHOST. 233
Thy" divine "voice,"(15) and to feel the effects of it,
that I may answer Thy voice with mine, by doing
such works as may resemble Thine. Amen.
iii. Hence I will gather, that the spiritual man, moved
by the Holy Ghost, has his voices, by which he is known to be
such, because they are like those of the Holy Ghost, who
moves him. And his voices are these; modesty in his
countenance, gravity in the motions of the body, purity
and discretion in words, promptitude in obedience, temper
ance in food, joy in persecutions, constancy in labours,
humility in subjecting himself to all men, diligence in the
exercises of divine worship, fervour in prayer, and zeal in
aiding and assisting souls. These and other such works
are the voices of him, who is a true child of the Holy
Ghost, and is moved by His inspiration, and by these also
he is known ; for the tree is known by its fruit.
POINT IV.
3. The property of the Holy Ghost is, that although
He breathes into us in such a manner that we hear His
voice, yet, — " Nescis uncle venial, aut quo vadat :" We
know not " whence He cometh, and whither Hegoethf for
He purposely conceals His coming in, and going out, His
beginnings and endings, disposing all things in a wonder
ful manner by His providence.
i. For, first, He hides from us the coming of His divine
inspiration, as regards the time, place, exercise, and occa
sion of it. Sometimes He comes on festival days, some
times on working days, at one time by day, at another
time by night ; now in the morning, then in the evening ;
sometimes He comes in the church, or oratory ; sometimes
in the street, or in the fields ; sometimes in time of prayer,
mass, or sermon; at other times in the midst of our
(15) Cant. viii. 13.
234 MEDITATION XXVI.
business and exterior works ; sometimes He enters by the
sight, when we are looking at some devotional image; at
other times by the ear, when we are hearing some good
discourses, or by the taste, or touch, whilst we are suffer
ing some sorrow or affliction. Lastly, it cannot be known,
as He himself said to Job : — '• by what way is the light of
divine illuminations spread, and the heat of divine influ
ences divided upon the earth ;" (16) He would have us:
always rely upon His providence, and acknowledge with
humility our dependance upon it, confessing that our own
industry is not sufficient to obtain so great a favour, and
when it is given us, that it is not for our merits, but from
the liberality of the Giver.
Colloquy. — 0 giver of gifts, visit me often with
Thy divine inspiration, and come to me by what way
Thou wilt, for I desire to remain ignorant of it, in
order to be humbled, believing that Thou canst
favour me in any place and time.
ii. In the same manner, the Holy Ghost hides thai
ivhick He intends by His inspirations, for, although we
know it to be His will that we should obey by doing the
good which He inspires us to do for His glory and our
salvation, yet we know not His particular end and pur
pose ; for many times with little beginnings, He has great
ends in view, and by great impulses moves to certain
tilings, the ends which cannot be known until the issue
discovers them, as was the case with St. Paul, when he
said : — " Behold, being bound in the spirit, I go to Jeru
salem, not knowing the things which shall befall me
there.' (17) For it is the will of the Holy Ghost, that
surrendering our own judgment and will, we should obey
(16) Job xxxviii. 24. S. Greg. xxix. Mor. cap. 12.
(17) Act. xx. 22.
OF THE INSPIRATIONS OF THE HOLY GHOST. 235
His holy inspirations, depending wholly upon His loving
providence as to the end which He has in view.
Colloquy. — 0 most loving Father, inspire me that
which is agreeable and conformable to Thy holy law,
for it is enough for me to know the final end which
Thou hast in view, to make me obey Thee in the
other means and ends which Thou ordainest.
iii. Hence I am to learn two things, (a) First, that if
I am moved by the Holy Ghost, although I perform works
before other which discover the virtue of my soul, yet I
ought to hide from them my ends and intentions, contenting
myself with their being known only to Almighty God, lest
the thief of vain-glory rob me of my treasure ; neverthe
less, it is necessary that my confessor and spiritual master,
who governs me in the place of God, should know them
all, lest Satan, transformed into an angel of light, deceive
me. (b) The second is, to conceive a great confidence of
obtaining this sanctity, since it was not without meaning
that Christ our Lord said generally : " Sic est omnis, qui
natus est ex spiritu:" "so is it of every one that is born
of the spirit;" to give hope to all, that every just person
may come to perfection, if he live according to the grace
which he received in this spiritual birth, and obey the
motions of the Divine Spirit, who excites and directs him
to it ; and in token and sign of this, He gives to all the
just His seven gifts, as we shall immediately see.
236 MEDITATION XXVII.
MEDITATION XXVII.
OF THE SEVEN GIFTS WHICH THE HOLY GHOST COMMUNICATES TO THE
JUST IN ORDER THAT THEY MAY SUFFER THEMSELVES TO BE GOVERNED
BY HIS INSPIRATIONS, AND OBTAIN GREAT SANCTITY.
POINT I.
1. First, we must consider how the Holy Ghost, in the
generation of a spiritual man, together with the three theo
logical virtues, faith, hope, and charity, infuses also into
him the seven gifts ivhich Isaiah calls the gift of " wisdom,"
"understanding" "counsel" "fortitude" "knowledge,"
"godliness" and the " fear of the Lord," (I) the ends and
offices of which are very different from the former. It is
the office of virtues, to incline a man to the exercise of
virtuous works by his own election and free will, assisted
notwithstanding, by divine grace ; and therefore can always
work by their means, believing, hoping, loving, obey
ing, and humbling himself, as much as he will, because
God's grace is never wanting to him. But it is the office
of gifts to incline the just man to yield and subject himself
to the impulses and motions which come to him from
without, that is, from the Holy Ghost, when, with the
wind of His inspiration, He moves him to do good works ;
just as the use of sails is, that when the winds blow the
ship may be easily moved and driven on ; and the prophet
Isaiah calls them gifts of the Spirit, because they are the
instruments by which the Holy Spirit inclines the just
man to the works which he does under His inspiration.
Whence is to be seen the great desire of the Holy Ghost,
that we should obey His divine inspirations, since this is
the end for which He imparts these gifts to us ; for which
(1) S, Th. i. 2, q. Ixviii, Isa. xi. 2.
OF THE SEVEN GIFTS OF THE HOLY GHOST. 237
gifts I ought to praise Him " seven times a day *' (2) with
holy David, inviting also the apostles and saints of heaven
to join me.
Colloquy. — 0 holy apostles, who like doves flew
upon the wings of your virtues, and like clouds (3)
were moved by means of the seven gifts ; heseech the
same divine Spirit to communicate them to me, that
like a dove, I may fly in His service ; and, like a
cloud, I may suffer myself to be moved by the wind
of His divine inspiration. Amen.
2. From what has been said, we may infer that these
gifts, as St. Thomas said, are necessary to the just, in order
to obtain life eternal, as well because they are always found
united to grace and charity, and cannot be separated from
them, as also because the instinct and inspiration of the
Holy Ghost, is necessary to preserve the two parts of
justice and sanctity, which are, to forsake evil and to fol
low good, especially in things hard and difficult, such as
happen in this world. (4) And because the Holy Ghost
so much desires our salvation and perfection, He hastens
to bestow His favours on us, and presenting us with these
gifts, in order that we may obey Him.
Colloquy. — I give Thee thanks, 0 most Holy Spirit,
for the care which Thou takest to help my feebleness
with such excellent gifts of Thy grace : suffer me not,
Lord, I beseech Thee, to lose them, until by means
of them I have obtained eternal life. Amen.
POINT IT.
1. Next, we are to consider the manner in which the
Holy Ghost, with these seven gifts, by means of His divine
inspirations, withdraws us from evil and helps us to over"
(2) Ps. cxviii. 164. (3) Isa. Ix. 8.
(4) S. Th. supra, art. 2.
238 MEDITATION XXVII.
come vices and temptations, which St. Gregory expresses in
the following words : — " Against foolishness, the Holy
Ghost arms us with wisdom ; — against dulness, with tm-
derstanding ; — against rashness, with counsel; — against
ignorance, with knowledge ; — against pusillanimity, with
fortitude ; — against hardness, with godliness ; and against
pride, with fear ;(5) so that these seven gifts are weapons
offensive and defensive, which the Holy Ghost gives us to
attack the chief causes of temptations which beset us in the
spiritual life, and to preserve it from destruction.
i. Some temptations proceed from iukewarmness, and
from the little love which we have for the things of
Almighty God, which are called foolishness, because the
flesh does not take delight, or find any taste in the things
of the Spirit, or set any value on eternal things, and there
fore, as it were, loathing them, leaves them, and seeks for
sensual delights, like the Israelites, who, loathing the
manna, sighed after the onions of Egypt.(6) Against these
temptations the Holy Ghost arms us with the gift of wis
dom, endowing us with spiritual perception by which we
are led to desire heavenly goods, discerning in them sweet
ness, and in earthly things loathsomeness, which He is
able and accustomed to effect in a moment when He will
do us this favour, and our necessity requires.
ii. Other temptations proceed from our dulness and
obscurity in matters of faith, from which spring doubts,
perplexities, clouds, distrust, and slowness, as well in be
lieving, as in hoping, and working. Against which the Holy
Ghost favours us with the gift of understanding, darting
forth into our spirit illuminations and beams of light
which dissolve those clouds, and give us peace and joy in
believing.
iii. Other temptations overcome us, because from rash-
(5} S. Greg. 1, ii. Mor. cap. 26. (6) Num. xxi. 5.
OF THE SEVEN GIFTS OF THE HOLY GHOST. 239
ness and precipitancy of conduct, or of so little prudence,
as to be unable to find means to expel them from us as
we ought ; or because they assail us on a sudden, and
when we are unprovided, without giving us time to think
what we are to do. In such cases the Holy Ghost assists
us with the gift of counsel, making known to us, by a
special inspiration, the course that we must take to over
come them, as He inspired Joseph to* leave his cloak in the
hand of the woman, who solicited him to sin, and fly the
occasion lest he should perish in it. (7)
iv. Against temptations which may cast us down
through ignorance, delusion, forgetfulness, or inadvertence
on our part, the Holy Ghost succours us with the gift of
knowledge, enlightening us by His inspirations to discover
the sleights of the Devil, the frauds of the world, and the
deceits of the flesh, suggesting to our memory and with
great sweetness inducing us to embrace those truths
which are most suitable and efficacious for overcoming
them.
v. To other temptations more violent, we yield through
weakness of mind, which renders us unable to resist them,
when they press us so hard, that if we do not assent to
something which is mortal sin, we must lose our goods,
honour, or life, or undergo some other grievous penalty;
and then the Holy Ghost helps us with the gift of fortitude,
strengthening our pusillanimous hearts by His encourage
ments, and animating us to suffer any temporal loss to
avoid the eternal, as He succoured Susanna and the glori
ous martyrs in their perils.
vi. From the hardness of our heart proceeds our want of
compassion for our neighbour, and that we do not set our
selves to do them good, or to endure the evil they do us,
but break out into passions of anger and impatience, into
(7) Gen. xxxix. 12.
240 MEDITATION XXVII.
injurious language, and into acts of injustice, revenge, and
cruelty. Against these the Holy Ghost helps us, with
the gift of piety, softening our hearts by the touch of His
tender inspiration, and moving us to mercy in those occa
sions which provoke us to vengeance.
vii. Finally against the temptations which spring from
pride, presumption, ambition, and vanity, the same Holy
Ghost, arms us with the gift of the fear of God, enlightening
us by His inspirations to realise those truths which
repress our pride and presumption, make us- tremble at
God's fearful and secret judgments, and bring down and
destroy our vanity.
2. In all these occasions I will ponder the greatness of
my necessity, and the efficacy of these helps, and compar
ing the one with the other, I will glorify the Holy Ghost,
who with so loving a providence, has provided such
remedies for one that stands in such need of them. And
therefore, whenever I am molested by these temptations, I
will instantly have recourse to Him, and crave His assis
tance, since it is for this end that He offers these gifts to
me.
Colloquy. — 0 most Holy Spirit, I give Thee thanks
for the fit weapons which Thou hast given me against
my cruel enemies, and for Thy care in moving me to
endeavour to deliver myself from them. Having such
a "protector, whom shall I fear?"(8) Thou being
"my light and my salvation," who shall make me
tremble ? " Set me beside Thee, and let any man's
hand fight against me;" for although the impulses
of the Devil come to overthrow me, if Thine prevent
me, they will not overcome me. (9) Prevent me, Lord,
amidst my perils with Thy divine inspirations, that my
miseries may not overwhelm me.
(8) Ps. xxvi, 1. 2. (9) Job xvii. 3. Ps. cxvii. 7.
OF THE SEVEN GIFTS OF THE HOLY GHOST. 241
POINT III.
The third point shall be to consider the manner in which
the Holy Ghost helps us with these seven gifts to gain
virtues in the highest degree of perfection, as well those
which belong to the active as to the contemplative life.
1. First with the three gifts of understanding, wisdom,
and knowledge. He helps us in the works of the contem
plative life, in reading, meditation, prayer and contempla
tion, moving us by His inspirations, to practise them with
great perfection. (10)
i. With the gifb of understanding, He perfects us in the
knowledge of the 'mysteries of our faith, helping us by
His illuminations, to penetrate the most inward and secret
things contained in them, and that with as great cer
tainty as if we saw them : whence descend showers of
profound and subtle meditations, infused by the same
Holy Ghost, with which the fire of affection is kindled in
our hearts.
ii. With the gift of wisdom He perfects us in the know
ledge of Almighty God, of His excellency and attributes*
and of all things which belong to His Godhead, and im
presses us with a high esteem of divine things, together
with an incredible relish and sweetness in acquiring the
knowledge of them ; by which relish and experience this
knowledge is made more perfect, and the spirit is elevated
to inflamed acts of the love of God, and of union with His
goodness.
iii. With the gift of "knowledge, He perfects us in the
knowledge of things created, imprinting in us by His in
spirations, the true judgment which we ought to form of
them, as well with regard to what they have from God, as
what they have of themselves, and the effect of this know-
(10) S. Th. 2, 2, q. viii. art. 6.
Vol. V-t*
242 MEDITATION XXVII.
ledge is, that, like St. Paul, we count them but as dung
that we may gain Christ." (11)
2. And because prayer, that it [may be perfect, ought to
be reduced to practice, and not consist only in knowledge
and affection, but produce the fruit of good purposes and
holy works ; therefore with the gift of counsel, He perfects
the knowledge of the particular things which we are to set
before us, for the accomplishment of that which God com
mands us. In this manner the Holy Ghost helps us in
mental prayer; without whose favour and assistance it
would be wandering, dry, and of little profit. For as the
Wise man says, " The heart fancieth as that of a woman
in travail, except it be a vision sent forth from the Most
High ;"(12) — that is to say — it suffers great distractions,
and a multitude of wandering affections and fluctuations, if
the Holy Ghost does not visit us with His inspirations, to
direct us 'and bring us to recollection. Wherefore, when I
go to prayer, I should beseech the Holy Ghost to perform
this office for me, saying to Him: —
Colloquy. — 0 divine Spirit, who teachest us to pray,
with "unspeakable groanings," (13) visit me with
these gifts, and assist me with Thy holy illuminations,
in order that my understanding may bud forth holy
thoughts, my will inflamed affections, and that my
other powers may be moved to perform works of great
excellence. Amen.
3. Then I will consider how the Holy Ghost, with the
three gifts of godliness, fortitude, and the fear of God,
perfects us in the virtues of the active life, both towards
our neighbours and towards ourselves. (14)
i. With the gift of godliness, He perfects us in the
(11) Phil. iii. 8.
(12) Ecclus. xxxiv. 6. S. Bon. de vii. Itin. ; Itin. ii. dist. v.
(13) Eom. viii. 26. (14) S. Th. 1. 2, q. Ixlii. art. 4.
OF THE SEVEN GIFTS OF THE HOLY GHOST. 243
virtues which we ought to practise towards our neigh
bours, imprinting in us the spirit of sons towards our
superiors : the spirit of a mother towards our inferiors ;
and a tender and compassionate spirit towards our equals,
making us ready, with the bowels of charity, to relieve
the necessities of all persons, whether of body or of soul,
and especially the latter, as those of most importance.
ii. With the gift of fortitude He perfects us in ourselves,
strengthening the weakness of our flesh, and repressing its
fears, and moving us to undertake great and glorious
things in His holy service, laying aside all human fear.
iii. With the gift of fear He perfects us in our duties
towards God our Lord, imprinting in our hearts the spirit
of reverence and humility, by which we esteem ourselves
as nothing in His presence, and give Him the glory of
all those things which we do by means of these gifts, since
all are His. By this fear He helps us to practise the
counsel of the wise man, " In all thy works keep the pre
eminence ;''(!£)) and sometimes moves us to very high and
extraordinary designs in Border to raise us to extraordinary
sanctity.
4. Lastly, I will 'consider how the gift of counsel is a
kind of sun in the midst of these seven planets of heaven,
enlightening us as to what we ought to practise in the
virtues, both of the active and contemplative life, that we
may have greater security of choosing that which tends
most to our perfection, as well as the best manner, place,
and time for their exercise. ( 1 6) And because internal
things are of a hidden character, and liable to many delu
sions, Satan transforming himself "into an angel of light,"
(17) the Holy Ghost assists us with the gift of counsel,
that we may search for the truth, and walk in it without
(15) Ecclus. xxxiii. 23. (16) S. Th. 2, 2, q. Iii.
(17) 2 Cor. xi. 14.
244 MEDITATION XXVII.
being deceived. And because no man is sufficient of him
self, with this same gift, He inspires us in particular with
one admirable counsel, namely, never to trust to our own
counsel, but to have recourse to the counsellors He has
placed in His Church, according to that saying of the Wise
man : — " Establish within thyself a heart of good counsel ;
for there is no other thing of more worth to thee than
this: the soul of a holy man discovers sometimes true
things, more than seven watchmen that sit on a high place
to watch. "(18) And because it is a singular gift of the
Holy Ghost to have the direction of such a good coun
sellor, and to have a docile and tractable heart to follow
His counsel, (19) I ought to ask of Him both the one and
other, saying; —
Colloquy. — 0 most Holy Spirit, from whom all
graces proceed for the good of the universal Church,
inspire my counsellors with the counsel which they
are to give me, and give my heart docility and strength
for embracing and following it. Amen.
THE CONCLUSION OF THE TWO FOKEG01NG
MEDITATIONS.
From what has been declared in this and in the preced
ing meditation, I ought to form three firm resolutions, which
are likewise means of soliciting and obtaining the frequent
inspirations of the Holy Ghost and the use of these seven
gifts in that perfection which has been mentioned.
1. The first is to trust firmly in the bounty and liberality
of the Holy Ghost, that He will bestow this favour upon
me, however feeble and ignorant, and inclined to evil I be,
for to all the just, of whatever state or condition they are,
He imparts these seven gifts, with the intent that they
should not remain idle in them. And as the four living
(18) Ecclus. xxxvii. 17. (19) Cass. col. xvi. c. 11. et 12.
OF THE SEVEN GIFTS OF THE HOLY GHOST. 245
creatures which Ezekiel saw, which had the faces of an
eagle, of a lion, -of a man and of an ox, although they
•were so different in nature, yet moved at the same rate,
and that with great swiftness, following the impulses of
the Spirit, each with the wings which had been given him,
(20) so those men who have great talent and learning,
like eagles, those who are generous and strong, like lions,
those who are able to reason well, but are of weak con
stitution, like men, and lastly, those who are rude and
laborious, like oxen, may all move at the same pace in
spiritual life, and all attain to its perfection by help of
the wings of the virtues and gifts which the Holy Ghost
gives them, following the impulses of His fervent inspi
ration.
Colloquy. — 0 Divine Spirit, since Thou wouldst not
have Thy talents lie idle, and dost chastise the sloth
ful and wicked servant, who digs and hides them in
the ground, put in exercise in me the gifts which
Thou hast given me, and move me to the works which
are most pleasing to Thee. Amen.
2. The second means is, to frequent in the best manner
that we can, those exercises in which the Holy Ghost is ivont
to communicate His inspirations, seeing that such exercises
have this force of their own nature, for which reason we
may apply to them that expression in the Book of Job, the
" veins of the whisper" (21) of Almighty God, or, with St.
Gregory call them "conduit pipes" through which the
divine inspiration comes and enters into the soul. These
exercises are reading good books, and hearing sermons, in
which the Spirit is wont to enlighten us upon what we
read or hear; prayer and meditation, in which, by speaking
with Almighty God, we move Him also to speak to us ;
(20) Ezech. i. 10.
(21) Job. iv. 12. S. Greg. lib. vi. cap. 19 et 20.
246 MEDITATION XXVlf.
Holy communion and Mass, in which the same Christ is
contained who merited for us these inspirations, and who,
-with the Holy Ghost, is the giver of them : and sometimes
it will be very profitable to practise that manner of
prayer by aspirations, of which mention is made in the
introduction of this Book, joining with each aspiration, an
affection or affectionate sigh, at one time to see Almighty
God, and at another to see ourselves freed from the many
miseries of this life.
3. The third means is, to give frequent and earnest thanlcs
for whichever of these gifts the Holy Ghost imparts to us,
esteeming ourselves unworthy of them, and to perform with
exactness whatever good works, either of the active or
contemplative life, He inspires us to do ;(22) rejoicing with
great tranquillity in those feelings which He imparts to us
by His divine light, for he who shows himself grateful for
the favours and inspirations he has received, and makes
due use of them as they come, will receive others much
greater in future.
Colloquy. — 0 spouse of pure souls, who sayest : —
" Arise, 0 north wind, and come, 0 south wind, blow
through my garden, and let the aromatic spices
thereof flow" from the trees :(23) drive from my soul
the north wind of pride and ingratitude, which dries
up the fountains and disperses the dews of Thy abun
dant mercy ; and send upon me the south wind of Thy
fervent inspirations, that so all the powers of my soul
may distil a great multitude of fragrant works, pleas
ing to Thine eyes, and profitable to my neighbours,
and that I may ascend by them from virtue to virtue,
until I come to see Thee in Thy holy Sion, world
without end. Amen.
(22) S. Ber. ser i. de Pent.
(23) Cant. iv. 16. S. Ber. ser. li. in Cant. S. Aug. in. Soliloq. cap. 18.
OF THE MARTYRDOM OF ST. STEPHEN. 247
IV.-MEDITATIONS ON SOME OF THE FIRST PRINCI
PAL EVENTS IN THE HISTORY OF THE CHURCH.
MEDITATION XXVIII.
OF THE PLENITUDE OF THE HOLY GHOST, WHICH WAS GIVEN TO ST.
STEPHEN, AND CHRIST'S APPEARANCE TO HIM IN HIS MARTYRDOM.
AMONGST the disciples of that time, one of the most
eminent was St. Stephen, the first among the seven dea
cons, (1) whom the Apostles chose, of whom St. Luke
recounts four things, which may be the subject of this
meditation. — 1. First, the gifts which the Holy Ghost
gave him. 2. How well he used them. 3. The favours
which God showed him for this good use of them. 4. The
good end which he made, to which may be added, the
reward which he enjoys in eternal glory. And the same
points may be applied to the meditations of the lives of
other saints.
POINT I.
1. The first shall be to consider how liberal the Holy
Ghost was with Stephen, for it is said of him, that he was
full of the Holy Ghost; from which fulness four other
sorts of fulness proceeded, for he was full of grace, of
wisdom, of faith, and of fortitude : and hence he had such
great modesty and sweetness of manners, that his counte
nance seemed to resemble that of an angel's — i. The first
fulness which was that of grace adorned his heart with
heavenly virtues, that so he might be acceptable to
(1) Act. vi. 5, et vii. 57.
248 MEDITATION XXVIII.
Almighty God. ii. The second, that of wisdom, adorned
his understanding with the light of the divine truths, in
order that he might penetrate them with delight, and
teach them to others with profit, iii. The third, that of
faith, enabled his soul to pray with confidence to Almighty
God, and to work miracles for the good of men. iv. The
fourth, that of fortitude, made him invincible against his
enemies, and constant in suffering persecutions and endur
ing labours. The 'effect of all these four, was that he was
like an angel, leading an angelic life in an earthly
body.
These gifts gave the Holy Ghost freely to him, to show
the riches of His grace, not only in the twelve apostles,
but also in the other inferior disciples ; but, without doubt
this glorious man disposed himself to receive these gifts,
by his great fervour, although the Holy Ghost, who be
stowed them, prepared him also for their reception ; and from
his favour I am to animate myself to procure similar gifts,
seeing the hand of this liberal giver is not straitened.
I will also beseech the glorious St. Stephen to make inter
cession to God for me; for if by his prayer he obtained
these greater gifts for Saul, who was a persecutor of Jesus
Christ, he may obtain such for me ; and he that could do
so much with God when on earth, can now do no less in
heaven.
2. Next, I will consider how diligent and fervent this
holy man was in the use and experience of the gifts ivhick
Tie had received from the Holy Spirit, the same Spirit
assisting him for this purpose.
i. First, through the wisdom which was infused into
him, he preached the law of Christ our Lord, and con
firmed it with such admirable and powerful reasons, that
many of the learned Jews, skilful in law, going forth to
dispute against him, " were not able to resist the wisdom
OF THE MARTYRDOM OF ST. STEPHEN. 249
and the Spirit that spake" (2) in him, which was the Holy
Ghost, of whom he was full ; and thus was fulfilled the
promise made by our Redeemer to His disoiples, when,
speaking of occasions, He said : — " It is not you that
speak, but the Spirit of your Father that speaketh in
you." (3)
ii. Secondly, armed with the great and lively faith
which he had, he did great miracles and wonders amongst
the people, by which he made his doctrine credible, that
all Christians might understand, that the gift of working
miracles belonged not only to the apostles, but also to
those who were full of grace and faith like him.
iii. Thirdly, being in the midst of a council, and com
passed about with many enemies and false witnesses, who
accused him of grievous faults, yet he was not troubled,
nor did he lose the serenity and modesty of his countenance,
but it shone forth so much the more by reason of the
testimony of his conscience, and for the joy which he had
to see himself persecuted for Jesus Christ, so that his very
enemies beholding him, — " Videbant faciem ejus, quasi
faciem Angeli," — " saw his face, as if it had been the face
of an angel" come down from heaven, so that that was ful
filled in him which Job said of himself; — " The light of
my countenance fell not on the earth ;" (4) for neither the
persecutions and false accusations of his enemies, nor the
contradictions and contentions of disputation, could cause
any change or alteration in him, or make him lose his
grave and joyful serenity, or hang down his head for
shame like Cain.
Colloquy. — Oil that I could imitate the angelic
modesty of this most pure warrior, and never do any
thing for which I should be forced to hang down ray
(2) Act. vi. 10. (3) Mat. x. 20.
k (4) Job. xxix. 24.
250 MEDITATION XXVIII.
head in confusion and shame for having committed it !
Grant me, 0 Lord Jesus, in the midst of my calamities
such purity of soul, as may be discovered to Thy glory
in the grave and joyful expression of my face.
iv. Fourthly, with great fortitude of mind, and without
fear of his enemies, he sharply reproved the hardness of
heart, and rebellion of which they had always been guilty
against the Holy Ghost, their disobedience to the law,
and the cruelty with which they had persecuted the pro
phets, and above all, the chief of them, Jesus Christ ; and
although his adversaries "were cut to the heart'' with
rage, and " gnashed with their teeth at him ;'' (5) yet he
was without fear, being clothed with virtue from above.
Colloquy. — I rejoice, 0 glorious St. Stephen, for
fhe fortitude with which thou defendest the honour
of thy master, honouring Him. who honoured thee,
and offering to die for Him who died for thee ; beseech
Him to vouchsafe to clothe me with the same virtue
from above, that imitating thee in the combat, I may
likewise attain thy crown. Amen.
POINT n.
Stephen "being full of the Holy Ghost, looking up
steadfastly to heaven, saw the glory of God, and Jesus
standing on the right hand of God ; and he said, Behold,
I see the heavens opened, and the Son of Man standing on
the right hand of God."(6)
In this marvellous vision, may be considered the extra
ordinary favours which the Holy Ghost bestows on His elect,
and on what kind of just men, — on what occasions, — and
for what causes He bestows them, that we may hence
gather light to know the causes and effects of divine
visions and revelations.
(5) Act. vii. 54. (6) Act. vii. 55.
OF THE MARTYRDOM OF ST. STEPHEN. 251
1. First, some mystery is contained in those words :
" Stephen being full of the Holy Ghost, looking up stead
fastly to heaven, saw the glory of God ;" and we are given
to understand, that there were two things that made him
worthy of this glorious vision. — First, that he was full of
the Holy Ghost, and of His gifts and graces, as has been
said. — Secondly, that he looked up steadfastly to heaven,
not so much with the eyes of the body, as with those of
the soul, longing for heavenly things, sighing after them,
and praying for himself and for all others, for such favours
as those God ordinarily imparts to great saints, much given
to prayer and contemplation. And although it is not safe
to desire such favours, yet it is most just, that I should
not make myself unworthy of them, but endeavour to ob
tain that fulness of grace and spirit of prayer, which dis
poses the soul to receive them, since our Lord promises
these to all, saying, by the prophet: — " I will pour out
upon the house of David, and upon the inhabitants of
Jerusalem," " spiritum gratis et precum," — " the spirit of
grace and of prayers."(7)
2. Secondly, it is not without mystery that it is said,
that he " saw the glory of God, and Jesus standing on His
right hand" for by this we are given to understand that
the heavenly light which illuminates the interior eyes, and
lifts them up to the highest contemplations, principally
discovers two things : — the mysteries of the glory of God,
belonging to His divinity or Trinity ; and Jesus Christ our
Lord, with the mysteries of His glorious humanity. This
light discovers these mysteries after a manner so highly
elevated that it is called sight, which, as St. Paul says, (8)
ravishes the heart, and transforms it by love into the glory
of that Lord whom it has seen ; for, with this sight, the
soul obtains an addition to the gifts and graces which it
(7) Zach. xii. 10. (8) 2 Cor. iii. 18.
252 MEDITATION XXVIII.
had before, and is filled, as it were, anew with the Holy
Ghost; grace, wisdom, and fortitude, are increased in it,
and it remains filled with extraordinary joy and inward
satiety, enjoying after a manner even in this life, that of
which David said: — " I shall be satisfied when Thy glory
shall appear."(9)
3, The causes for which in this vision, St. Stephen saw
the glory of God, and Jesus Christ Himself were three,
and are those for which God shows similar favours to His
elect.
i. The first was, to reward, even in this life, the services
which he had done Him in this noble confession and testi
mony that he gave of Christ our Lord before that council,
by which he exposed himself to the perils of death ; for it
is the property of Almighty God to requite extraordinary
services with extraordinary favours, and to give even in
this life an hundredfold for that which we have done
for Him. (10) And from this I will encourage myself to serve
Almighty God with great fervour, since the recompenses
are ordinarily proportioned to the measure of the services,
for it is to the servant that David says : — " Oh, taste and see
that the Lord is sweet ; blessed is the man that hopeth in
Him." (11)
ii. The second cause was, to strengthen him in that
fight and those labours which he encountered, and to give
him great encouragement against those which were yet to
come ; for the sight of the reward wonderfully excites a
man to labour, and the presence of the captain encourages
the soldier; the certainty also of Divine succour makes
us undergo dangers without fear. And so St. Stephen
saw Christ, his captain and helper, at the right hand of
Almighty God, not sitting, but standing, to give him to
understand that He was present, beholding how he fought,
(9) Ps. xvi. 15. (10) Marc. x. 29 et 30. (11) Ps.xxxiii. 9.
OF THE MARTYRDOM OF ST. STEPHEN. 253
and was ready to help him in the combat, and immediately
to descend to him and crown him.
Colloquy. — 0 most sweet Jesus, help my little faith,
in order that I may see by it, though darkly, that
which St. Stephen saw with such great clearness ; lift
my spirit up to heaven, that I may contemplate the
reward which Thou promisest me, the look with which
Thou beholdest me, and the help which Thou offerest
me, that my heart being bound with this triple cord,
there may be no labour or persecution, which can
separate me from Thy sweet love. Amen.
iii. The third cause was, that by this vision Tie miglit be
an eye-witness of the truths and mysteries which he had
preached, for now, having seen them, he bore witness of
them anew, exclaiming with great fervour: — "Behold I
see the heavens opened, and the Son of Man standing on
the right hand of God :''(12) as if he had said, Behold, how
true is that which I told you, for now I see it with my
eyes ; I now see the heavens open, for those who believe in
Christ to enter. I see the Son of Man, whom you have
crucified, now, as He Himself told you He should be, " on
the right hand of the power of God ;" do you likewise
behold Him, and believe in Him. (13)
4. Hence I will gather, that Almighty God does not
bestow these favours on His greatest servants, in order
that they should enjoy them for themselves, but that they
should preach and publish His glory for the good of souls,
and incite them to dispose themselves to see that which
they themselves have seen, and to believe and love that
which they themselves have believed and loved. Oh, if
that people had believed the glorious St. Stephen, and
had lifted up their eyes to heaven^ in the same spirit in
which he lifted up his, doubtless they would have been
(12). Act. vii. 55. (13) Mat. xxvi. 64.
254 MEDITATION XXVIII.
illuminated and filled with the divine Spirit, for Christ
our Lord was ready to have given Him to them with great
liberality.
Colloquy. — 0 most loving Jesus, grant that I may
believe with a lively faith whatever Thou hast revealed
to us, in order that by faith I may ascend to under
standing, and from this to contemplation, and in the
end may come to the clear vision of Thy Godhead,
world without end. Amen.
POINT III.
" And they crying out with a loud voice, stopped their
ears, and with one accord, ran violently upon him, and cast
ing him forth without the city, they stoned him : and the
witnesses laid down their garments at the feet of a young
man whose name was Saul." (14)
1. Here is to be considered first, the way "of God's deal
ing with His elect, permitting the favours which He bestows
on them to be an occasion of their persecution. By which
He gives us to understand, how greatly He esteems our
sufferings for His sake, since He makes the very favours,
which He shows us, the cause of our having to sustain
still greater troubles; although the end and issue of all is
an increase of glory. Thus it happened to the patriarch
Joseph, to whom Almighty God showed in a dream " the
sun and the moon, and eleven stars worshipping him;"
(15) his narration of which dream to his brethren, inflamed
still more the envy and hatred which they bore him, and
was the occasion of their casting him into the pit, and
selling him to the Midianites for a slave : and in the very
same way God dealt with the glorious St. Stephen. Thus
I am given to understand, that if I am much favoured by
Almighty God, I ought to prepare myself for great troubles,
(14) Act. vii. 56 et 57. (15) Gen. xxxvii. 9.
OF THE MARTYRDOM OF ST. STEPHEN. 255
which, perhaps, may take their beginning from the present
favours.
Colloquy. — 0 most sweet Saviour, even the troubles
which are suffered for the love of Thee, are to be
accounted favours ; direct my life as it pleases Thee,
for I will esteem nothing for a greater favour, than
duly to follow Thy providence, and what Thou shalt
ordain.
2. Ponder secondly, the martyrdom of this Saint, full of
ignominy and torment. For his enemies, instead of lifting
up their eyes to heaven, to behold the glory of Jesus
Christ, lifted up their voice against him, as against a
blasphemer, and stopped their ears, that they might not
hear what he said to them, and like lions, ran violently
upon him, struck him with their fists and feet, and cast
him with great fury out of the city, and there stoned him.
But the glorious martyr went like a lamb, and received
those stones as if they had been diamonds of inestimable
value, without either turning or hiding his face, but as
the church sings, " Lapides torrentis illi dulces fuerunt —
the stones of the torrent were sweet to him ;'•'(! 6) because
he felt a singular sweetness in enduring and suffering for
his Master; and the glory of Jesus, which he contem
plated, made sweet to him, what he suffered on earth, and
transported his spirit up to heaven.
Colloquy. — 0 most sweet Jesus, how sweet is it to
suffer contempt and sorrow to him who contemplates
how much of them Thou sufferedst, and the glory
Thou hast obtained by them ! Oh that Thou wouldst
grant me to drink of the "torrent of" the "plea
sure" (17) of heaven, that the stones of the torrents of
tribulation which afflict me on earth may be sweet to
me! 0 my beloved, since Thou drawest " honey out
(16) S. Aug. in Soliloq. cap 22. (17) Ps. xxxv. 9. Pa. xvii. 5.
256 MEDITATION XXVIII.
of the rock, and oil out of the hardest stone,"(18)
sweeten my troubles with the honey of Thy comforts,
and with the "oil of" Thy "gladness," that I may
glorify Thee in them, for ever and ever. Amen.
POINT IV.
" And they stoned Stephen, invoking, and saying : — Lord
Jesus, receive my spirit. And falling on his knees he
cried with a loud voice, saying, Lord lay not this sin to
their charge. And when he had said this, he fell asleep
in the Lord. And Saul was consenting to his death. "(19)
1. Here is to be considered the fervour with ivhich this
glorious martyr imitated Christ our Lord the King of mar
tyrs, in all respects in which he could imitate Him in his
martyrdom, and now in particular, prayed twice as our
Lord prayed ; the first time for himself, recommending his
spirit to Almighty God; the second time for his enemies,
craving pardon for them, and so accomplishing that com
mand of his master: — "pray for them that persecute and
calumniate you.'' (20) This prayer St. Stephen made with
great reverence and fervour, which he expressed outwardly
by bowing his knees to the ground, and crying out with a
loud voice; being desirous also to give up the ghost as
Christ had done, with a strong cry.
Colloquy. — 0 faithful soldier, true imitator of thy
captain, Jesus ! 0 invincible charity, 0 love " strong
as death" (21) itself! Through thee Stephen esteems it
a grace and benefit to die, and prays for those that
slaughter him, and when they throw stones at him to
take from him his temporal life, he throws darts of
prayer up to heaven, to obtain for them eternal life.
Grant me, 0 good Jesus, grace to imitate this Thy
(18) Deut. xxxii. 13. Ps. xliv. 8.
(19) Act. vii. 58., (20) Mat. v. 44. (21) Cant. viii. 6.
OF THE MARTYRDOM OF ST. STEPHEN. 257
soldier, as he imitated Thee, loving those who hate
me, and praying for those who persecute me. Amen.
2. Consider the cause that St. Stephen prayed for himself
standing, and for his enemies kneeling, and with a great cry,
and loud voice. Perhaps he did this, because when he
prayed for himself, he was assured he should be heard,
since he found not in himself any impediment in the way
of those things which he craved in prayer ; but when he
prayed for his enemies, he knew the hardness and rebellion
on their parts, which put an obstacle to his prayer ; in
flamed, therefore, with the fire of the Holy Ghost, he
prayed for them with great reverence, and with greater
earnestness, and a louder voice, that his prayer might be
heard ; as, indeed it was. For he obtained the conversion
of the most notable persecutor there present, namely,
Saul, who kept the clothes of those that stoned him, and
had perhaps thrown some stones with his own hands, and
may be considered to have thrown them all by the hands
of his associates and companions. Hence I will make
resolutions of praying fervently for my enemies, persuading
myself that to pray for others is a means of being heard
by God in the prayers which I make for myself, as was the
case with Job, who prayed for his friends, although they
had behaved towards him as enemies.
3. I will meditate on the cause that St. Stephen prayed,
first for himself, commending his spirit to our Lord, and
then for his enemies ; whereas Christ our Lord did the con
trary, praying first for His enemies, and afterwards, when
He was ready to give up the ghost, commending His
spirit to the Father. The cause was, because prayer
ought to begin with that which is most necessary, and of
obligation, especially when it is made in a time of very
great tribulation and affliction. And as Christ our Lord
had no need to pray for Himself, but all we sinners, and
Vol. V-i?
258 MEDITATION XXVIII.
especially those that crucified Him, stood in extreme need
of His praying for us, lest we should be drowned in the
depth of hell ; hence it was that out of His inward charity
He prayed first for His enemies: but St. Stephen, and
other just men, stand in need of praying for themselves,
especially at the point of death, where the obligation is
greater in proportion to the greatness of the danger, and
charity began first in St. Stephen, at that which was a
matter of obligation, and afterwards extended itself to
that which was rather a sign of his perfection. In both
these Christ our Lord would have us imitate the saint,
but yet in the order here observed, for the law of charity
obliges us to secure our own salvation first, and then that
of others.
Colloquy. — 0 most sweet Jesus, receive my spirit,
together with the spirits of all the faithful, both in life
and death, and take it under Thy protection, so that,
having served Thee on earth, I may afterwards enjoy
Thee in heaven. Amen.
4. Consider, 'these two prayers ended, St. Stephen
"fell asleep'1 in our Lord. To die in our Lord is to die in
Jesus Christ, united to Him in lively faith and charity, as
the holy confessors die, or to die for the confession of
Christ, as the martyrs die; and both deaths are very
happy ; for, " precious in the sight of the Lord .is the
death of His saints ;" and, as a voice from heaven said
to St. John: — " Blessed are the dead who die in the
Lord. From henceforth, now, says the Spirit, that they
may rest from their labours, for their works follow
them."(22) As if He had said, Those who die in our
Lord, may be called blessed immediately upon their death,
for now, since the death of Christ, the gates of heaven are
open to them at once, unless perchance there is something
(22) Ps, cxv. 15. Apoc. xiv. 13.
OF THE MARTYRDOM OF ST. STEPHEN. 259
in them that needs to be purged, and the Holy Ghost,
•with which they are filled, ordains their death to be the
end of their labours, and the beginning of their everlasting
rest ; for the works which they did during life, and with
which they prepared themselves for death, shall with
great honour accompany them even to heaven. Such was
the death of the glorious St. Stephen, who died in Christ,
and for Christ ; who, from heaven itself, from whence He
had appeared to him in his combat, came now to him with
thousands of angels to celebrate his victory ; and he, who
a little before was proclaimed by men to be a blasphemer
and a sinner, is now proclaimed by angels to be a saint ;
and he who was stoned with stones of torment, is now
crowned with precious stones, and receives the crown
which his name of St. Stephen signified. He ascended
accompanied by the splendour of his good works, for
which he was honoured and praised by Christ our Lord,
before His Father, and placed on a throne very high
among the Seraphim, where he clearly beholds the divine
essence by the light of glory, and drinks even to full
satiety of the abundant river of delights, without any fear
of ever losing them.
Colloquy. — 0 happy labours, whose end is ever
lasting rest ! 0 sweet stones, which made so precious
a crown ! 0 precious death, that art the beginning
of so eternal and glorious a life ! Dear Lord, " let
my soul die the death of the just," and let my life be
such as may deserve such a death ; and give me grace
so to dispose myself for it, that " my last end be like
to them, "(23) that I may ascend to enjoy Thee, ac
companied by the splendour of good works, and great
troubles suffered for justice' sake, to Thy greater
glory. Amen.
(23) Num. xxiii. 10.
260 MEDITATION XXIX.
MEDITATION XXIX.
ON THE APPEARANCE OF CHBIST TO SAUL, AND OF HIS WONDERFUL
CONVERSION.
The conversion of St. Paul succeeded the martyrdom of
St. Stephen, whom he likewise succeeded in the office of
preaching Jesus Christ ; for the contrivances of men can
not prevail against Almighty God, and if they take away
one preacher who makes war against their vices, the Holy
Ghost will raise another to carry it on still more vigorously,
as He did St. Paul.
POINT I.
" And Saul yet breathing out threatenings and slaughter
against the disciples of the Lord, went to the high priest,
and asked of him letters to Damascus to the synagogues ;
that if he found any men and women of this way, he might
bring them bound to Jerusalem. ''(1)
1. For foundation of this meditation is to be considered
liow great a sinner Saul was, who even from his youth con
ceived in his heart a detestation of Christ our Lord, and of
His holy law, supposing out of ignorance and erroneous
zeal that he pleased God by persecuting Him. And hence
it was that he was present at the death of St. Stephen,
kept the garments of those that stoned him, and consented
to his death, and was delighted to see him stoned who had
defended the faith of Christ with so great fervour. And
his hatred so increased continually, that the Evangelist St.
Luke says, that " Saul made havoc of the Church, entering
in from house to house, and dragging away men and women,
committed them to prison. ''(2) So that, being of the tribe
of Bejamin, he answered to that which Jacob foretold :—
(1) Act. ix. 1. (2) Act. viii. 3.
OF THE CONVERSION OF ST. PAUL. 261
" Benjamin a ravening wolf, in the morning shall eat the
prey, and in the evening shall divide the spoil ;" (3) for in
the morning of his youth he persecuted Christ's sheep, like
a wolf all the day, morning and evening, even to death.
And thinking it little to persecute those who were in
Jerusalem, he demanded authority from the chief priests
to go to Damascus, and to bring bound all those who there
followed Christ our Lord, with the intention of destroying
them; fulfilling that which David said: — "The pride of
them that hate Thee ascendeth continually ."(4j
2. Then I will consider the causes for which Christ our
Lord permitted this.
i. The first was, because He intended to make him a
great Saint, and to erect in him a tower of great perfection,
having first laid very deep the foundations of profound
humility, which are drawn from the knowledge of past
sins. This was fully accomplished in him ; and accordingly
when he had become the apostle St. Paul, he said of him
self: — "Who before was a blasphemer and a persecutor,
and contumelious,' '(5) against Christ; and again : — " I am
the least of the apostles, who am not worthy to be called
an apostle, because I persecuted the Church of God.*' (6)
From his example I will learn to draw great profit from
the sins I have committed, since for this cause the Holy
Ghost says : — •" Better is the iniquity of a man, than a
woman doing a good turn ;''(7) for fervent men are wont
to draw strong motives from the thought of their sins to
increase in virtues, especially in humility towards them
selves, and in charity towards God, who forgave them : and
on the contrary, the lukewarm and remiss draw vanity and
presumption from their good works.
(3) Gen. xlix. 27.
(4) Ps. Ixxiii. 23. (5) 1 Tim. i. 13. (6) 1 Cor. xv. 9.
(7) Ecclus. xlii. 14.
262 MEDITATION XXIX.
ii. The second cause was in order that Christ might show
in Saul the inestimable riches of His grace, and His infinite
virtues and perfections. He showed His charity in loving
one who so much abhorred Him ; His goodness, in calling
one who fled away from Him ; His omnipotence in softening
a heart so greatly hardened ; His patience in bearing wiih
and waiting for one who so greatly persecuted Him ; His
mercy in admitting him to penance, and delivering him
from so many miseries ; and finally, the efficacy of His
grace, in filling with such excellent virtues one who was so
full of abominable vices. Therefore, the same holy apostle
writes: — "For this cause have I obtained mercy, that in
me first Christ Jesus might show forth all patience for the
information of them that shall believe in Him to life ever
lasting :"(8) and as He showed in Saul more than in other
sinners, "all'1 His "patience," that is to say, His most
perfect patience ; so also He showed His charity, goodness,
mercy, liberality, and omnipotence. And as, whilst He
lived on earth, He showed these virtues towards Mary
Magdalene, Matthew, Zaccheus, and other sinners ; so
afterwards when He had ascended to heaven, He showed
them .principally towards Saul ; in order that we might
understand that He is always the same in love towards
sinners, and in readiness to do them good, and therefore
that we may always trust to obtain pardon of our sins, and
deliverance from our sinful habits, since neither charity,
goodness, mercy, nor power are wanting to Him to perform
this for us.
iii. The third cause was in order that Saul might be to
us at once, both a warning and an example ; — a warning to
become more wary from his fall, and not suffer ourselves
to be led by the boiling violence of our nature, or by the
impulses of indiscreet zeal, or by furious anger, cloked
L (8) 1 Tim. i. 16.
OF THE CONVERSION OF ST. PAUL. 263
with the title of religion ; for these will easily throw us
down into innumerable sins, adding new and greater sins
to those already committed : and on the other hand, an
example, if we fall into such sins, that we should endea
vour to turn to Almighty God, after the pattern of his
conversion and change of life, which was one of the most
admirable that Christ wrought for our instruction, and
ought to be meditated and pondered in this spirit.
POINT II.
" And as he went on his journey, it came to pass that
he drew nigh to Damascus, and suddenly a light from
heaven shined round about him. And falling on the
ground, he heard a voice saying to him : — Saul, Saul,
why persecutest thou me ?" (9)
1. Here is to be considered first, the infinite charity of
Christ our Lord, who sitting on His heavenly throne upon
the right hand of the Father, did not disdain to come
down to earth, and to appear to His very persecutor, in
the same manner that after His Resurrection He appeared
to St. Peter, and St. James, and others. And thus the
same St. Paul testifies: — "And last of all, He was seen
also by me, as by one born out of due time;'' as if he
had said: After that Christ had made all His other appear
ances, last of all He appeared to me, as to a sort of mon
ster, born unnaturally and out of season ; for " / am the
least of the apostles." (10) And this appearance was a
greater instance of the charity of Christ than the others
were ; for the others were made to His friends, and to the
disciples who sought Him and desired to see Him ; but
this was made to His enemy who persecuted Him, and
desired to root out His name, and the name of all His dis
ciples. In this appearance, this good pastor accomplished
(9) Act. ix. 3. (10) 1 Cor. xv. 8.
264 MEDITATION XXIX.
that which He had before spoken of Himself ; for "leaving
the ninety-nine sheep in the wilderness,"(ll) He descended
in person to seek this lost sheep, with the very same love
•with which He sought the others. O fire of infinite
charity, which burning in the heart of Jesus Christ, canst
not be hid, but daily castest forth new sparks, to inflame
all with thy fervent love! It was great love, to suffer
Thyself to be found by those who sought Thee not, and
openly to appear to those who did not enquire after Thee :
(12) but this day Thou goest very much farther, appear
ing to him that hated Thee, and showing Thyself to him
who with unspeakable fury persecuted Thee ; and instead
of encompassing him with fire, to consume his body, Thou
dost surround him with light to convert his soul.
Colloquy. — I give Thee thanks, 0 most loving
Jesus, for the evident tokens which Thou givest of
Thy love; illuminate, I beseech Thee, my blinded
soul, with such a knowledge of them, that I may be
made partaker of them. Amen.
2. I will consider secondly, the properties of the heavenly
light which shone round about Saul, by which are repre
sented the properties of the inward light, which God, by
the visitation of His grace, infused into sinners, that they
may be converted.
i. The first is, that it came on a sudden, like lightning,
when Saul least expected, and least deserved it ; for our
Lord is wont to send these visitations when we are most
forgetful of them, and even when for our hardness, we are
most unworthy of them.
Colloquy. — 0 Almighty God, who in Thy hands
hidest the light, and afterwards commandest it to come
again, and showest Thy " friend concerning it, that it
(11) Luc. xv. 14. (12) Isa. Ixv. 1, Kom. x. 20.
OF THE CONVERSION OF ST. PAUL. 265
is his possession, and that he may come up to it:"(13)
what return shall we make Thee for the infinite cha
rity which Thou showest in giving some part of it to
Thine enemies, making it suddenly to shine, to con
vert them into friends ; command it, Lord, to shine
upon me, and so TO enlighten the inmost parts of my
heart, that it may detach it from that which is earthly
and transfer it to that which is heavenly and eternal.
Amen.
ii. The second property was, that it caused Saul to stop
when he approached Damascus, which word is interpreted
Hood, where he desired to execute his bloody purposes,
and prostrated him upon the ground, humbling his pride,
and stopping the current of his anger ; so that although
with other sinners God our Lord, as He speaks by the
prophet Osee, hedges in their " way with thorns," (14)
drawing them to Himself with a certain violence, and
by calamities and miseries: yet He did not hedge in the
way of Saul with thorns and calamities, but with a light
which shone about him, and drew him with sweetness and
gentleness to Himself. And the same apostle relating his
own conversion, takes notice that it was " at mid-day,'*
that that abundant light shone round about him; (15)
intimating by this, that when his fury had reached its full
height of malice and pride, then it was that Christ our
Lord arrested him. And, as Christ ascended the cross
in the middle of the day, to shew the fervour of the love
which He bore us : even so He was pleased to come at mid
day to convert Saul, and to surround him in this manner
with His abundant light ; declaring thus the particular
love which He bore to him, according to that which the
apostle says of himself: — " I live in the faith of the Son
of God who loved me, and delivered Himself for me." (16)
(13) Job. xxxvi. 32. (14) Ose. ii. 6.
(15) Act. xxii. 6. (16) Gal. ii. 20.
266 MEDITATION XXIX.
Where it appears that it is the property of divine grace
to stop the ways of sinners, and cause them to cease from
their sins, and not proceed any further in their wicked
purposes, nor put them into execution : but that when
those evil resolutions have deep roots, it is needful that
the light be more abundant in order to convert them.
Colloquy. — 0 happy Saul, about whom there shone
so abundant a light, well mayest thou say on this
occasion that which David said : — " Unless the Lord
had been my helper, my soul had almost dwelt in
hell;" (17) for that journey which thou madest to
Damascus would have quickly drowned thee in the
bottom of hell, if our Lord had not hindered it. Be
seech Him, therefore, who stopped thy course, to give
me so great a light as to stop mine also, humbling my
pride, bridling my anger, and prostrating me upon the
ground, in order that I may be brought to myself,
and be wholly converted to Almighty God. 0 God
of my soul, although Thou hedge in my ways with
thorns, yet it is needful that Thou shouldst encom
pass them also with Thy heavenly light, in order that
I may be converted to Thee; 0 dear Lord, let not this
second hedge be wanting to me, lest I fail perfectly.
Amen.
iii. The third property was, that the light which sur
rounded Saul, enlightened all parts, above him, benealh him,
and on either side of him, so that he saw nothing of any
kind but by means of it ; to signify that heavenly light
shines about a man on every side, so that he sees nothing
but with it and by it, and contemplates heavenly things
without looking at all to earthly things except in order
to eternal.
Colloquy. — 0 " true light, which enlightens every
(17) Ps. xciii. 17,
OF THE CONVEKSION OF ST. PAUL. 267
man that comes into this world," (18) surround me
with Thy light, in order that I may not behold with
vain satisfaction the things that are earthly, but may
look only to those which are heavenly. Amen.
3. Lastly are to be considered the words which Christ
our Lord spake to Saul, in which His love appears in many-
ways.
i. For, first intending to reprove Saul, He did not do it
with sharp or bitter words, but with great love and kind
ness ; for He called him twice — " Saul, Saul," in sign that
He loved him and that He knew him by his proper name,
and to stir him up the more, and to make him the more
attentive to that which He was about to say to him.
And He said to him, — " Why dost thou persecute me ? "
As if He had said, — What cause hasfc thou to persecute
me? Declare it to me and I will satisfy thee ; and if
thou hast none, why dost thou persecute me without a
cause?
Colloquy. — 0 immense love of our Creator, who
vouchsafes to enter into reckoning with so worthless
a creature, and to reason with him, and ask him why
he persecutes Him, when, if He would, He could
with one word annihilate him !
ii. He likewise showed His love in taking the persecu
tion of His disciples for His own ; and because Saul per
secuted them, Christ complained of his persecuting Him.
And He who on the cross did not complain of those who
persecuted Him in His own person, now complains of
being persecuted in those that are His, and grieves more
for their afflictions than for His own.
Colloquy. — Who would not love Thee, 0 most lov
ing Jesus, since Thou so lovest those who love Thee ?
(18) Joan. i. 9.
268 MEDITATION XXIX.
Who will dare to persecute Thy servants, since to
persecute them is to persecute Thee ?
iii. Hence T will gather that it is the property of the
Holy Spirit when He speaks to the Heart of a sinner by
inspirations, and accompanies them with heavenly light, to
reprove the evil of which lie is guilty, and thus put him
to confusion, and to say to him inwardly, — " Man, man,
why dost tJiou persecute me ?''
Colloquy. — 0 my soul, if thou knowest who it is
that speaks to thee, and who it is that is persecuted
by thee, and who thou art thyself who persecutest
Him, and the cause and reason, or rather unreasona
bleness, of thus persecuting Him with thy sins, with
out doubt thou wouldst be ashamed of what thou art
doing, and wouldst cease to persecute Him, whom
thou oughtest rather to serve and follow.
These three things Christ our Lord discovered to Saul,
as we shall presently see.
POINT III.
"Saul said, Who art Thou, Lord? And He:— I am
Jesus, whom Thou persecutest ; it is hard for thee to kick
against the goad." (19)
1. Here is to be considered the manner in which Christ
our Lord illuminated Saul with His divine light, not all
at once, but by degrees, inspiring him to ask certain ques
tions, and returning him answers to them ; in which, as in
the seed, all Christian perfection lies hid. First, our Lord
by His heavenly light infused into him a great desire to
know who it was that spake to him ; for it is the property
of those that hold intercourse with Almighty God, and
have received some liglit from Him, immediately to desire
with great fervour to know more ; for " this is eternal life,'*
(19) Act. ix. 5.
OF THE CONVERSION OF ST. PAUL. 269
to know " the only true God, and Jesus Christ, whom''
He has sent. With this desire, therefore, Saul enquired :—
" Who art Thou, Lord?" As if he had said : — " Discover
o me plainly who Thou art, that I may know whom I
persecute, and may desist from the evil which I am com
mitting." And he called Him Lord, out of great respect
and reverence for the majesty of Him that had spoken to
him.
2. Christ our Lord, replying to this question, answered
to more than was asked of Him, for He declared both who
the persecuted was, and who the persecutor, saying : — " I am
Jesus of Nazareth, whom thou persecutest." As if He
had said : — " Desirest thou to know who I am ? — I am
Jesus, even the Saviour of him who is offending and perse
cuting me. And wilt thou know who thou art ? — Thou
art the persecutor of the same Saviour, who desires to
save and sanctify thee." Where we see that it is the
property of Christ our Lord to teach us at the same time
by His heavenly light, both what God is, and what man
is ; what Jesus is towards a sinner, and what the sinner is
towards Jesus ; and these two pieces of knowledge go to
gether and help one another ; for, by comparing the one
with the other, the excellency, goodness, and ctiarity of
God our Saviour ; as also the baseness, wickedness, and in
gratitude of the sinner, are made more apparent. For
whither can any one's goodness ascend higher, than to be
the saviour of him who persecutes him? And whither
can any one's malice extend further, than to the per
secutor of him that has saved him ?
3. These two things / ought to maJce my special study
as the apostle St Paul did during his whole life ; for these
words were so deeply impressed upon him, that he always
had in his heart and on his tongue, his Saviour Jesus,
preaching the excellency of His Person, the work which
270 MEDITATION XXIX.
He effected of our redemption, the motive which moved
Him to undertake it, the price that it cost Him, and the
inestimable riches which He purchased for us. To these
he joined the consideration of his own baseness and misery,
together with the ingratitude and malice of offending
so noble a Saviour, who of pure mercy redeemed him
at the price of His own precious blood, and gained for
him infinite treasures of grace and glory.
Colloquy. — 0 most loving Jesus, let me know
Thee, and know myself : let me know myself, that I
may abhor and despise myself, and may chastise in
myself the sins which I have committed against Thee ;
let me know Thee, that I may love and praise Thee,
obey and serve Thee, for the innumerable benefits
which I have received from Thee. 0 glorious apostle,
obtain for me of thy beloved some small ray of celes
tial light, that I may know what Jesus has been and
is towards me ; and what I have been, and still am
towards Him, that, being enlightened with His light,
I may now make a new beginning, loving what I before
hated, and hating what before I loved, imitating Thee
as Thou didst imitate Christ our Saviour. (20) Amen.
4. '•' It is hard for thee to kick against the goad :" that
is to say, as he who kicks against the goad does not hurt
the goad, but hurts himself, and the more violently he
drives in the goad the greater is the wound that he gives
himself: just so, he who resists God and the inward goad
by which He urges us to serve Him, does not at all hurt
God, but hurts himself, and the more he resists, the greater
is the injury that he receives.
Colloquy. — 0 my soul, consider what thou dost
when thou resistest the will of Almighty God and His
holy inspiration ! Although it is true that thou in-
(20) 1 Cor. xi. 1.
OF THE CONVEKSION OF ST. PAUL. 271
fcultest Him very greatly, yet tliou dost not really hurt
His Person, but dost very seriously liurt thyself; for
by this resistance thou dost make thyself all bloody,
wounding thyself with sins, and bringing down upon
thyself terrible pains. Enter, therefore, into thyself,
and follow the sweet goading of His inspiration, doing
that which He suggests to thee, and accomplishing
that which He commands thee ; for as it is a hard
thing to resist Him, so it is a sweet thing to obey
Him.
POINT IV.
" And he, trembling and astonished said : — Lord, what
wilt Thou have me to do ? And the Lord said to him, Arise
and go into the city, and there it shall be told thee what thou
must do:' (21)
1 . Here is to be considered first, this trembling of body
and this astonishment or wondering of soul, which Saul
felt, irx, consequence of what he had seen and heard : —
trembling for the insults he had offered to so great a
Lord, — and wondering and astonished as well at his own
ignorance and temerity, as at the bounty and mercy with
which God had not only borne with him, but had even
come from heaven to call him, and to discover to him his
error. All these effects, the light of heaven is wont to
produce in the soul of the sinner, about whom ii; shines
according to that expression of the prophet David : —
" Thy lightnings enlightened the world; the earth shook
and trembled. "(22) For lightnings are divine inspira
tions by which the earthly sinner sees many things which
he did not see before ; he sees the grievousness of his sin,
and the punishment he has deserved ; the goodness of God,
which has waited for him, and the favours He has done
him. And seeing these and other things, he is afraid, and
(21) Act. ix. 6. (22) Ps. Ixxvi. 19.
272 MEDITATION XXIX.'
trembles, and is wholly astonished, and as it were, beside
himself with wonder and amazement.
Colloquy. — 0 eternal God, send these flashes of
light into the land of unbelievers, and upon the souls
of all sinners, that they may see and tremble, and
depart out of their place, leaving their sins to serve
Thee with loyalty. Amen.
2. Next is to be considered, that second question that
Saul asked, to which he was moved by an abundance of
inward light, and by the perfect obedience and subjection,
with which he submitted himself to Jesus Christ : — " Lord,
what wilt Thou have me to do ?" As if he had said : — " Be
hold here I am, ready to do and to suffer for Thee whatever
Thou wilt, as well in punishment of my past sins, as in
gratitude for present benefits : command and ordain what
it pleaseth Thee, for I am ready to obey Thee. 0 ' change
of the right hand of the most Highl' " (23) 0 efficacy of
the light of heaven ! Who but Almighty God could so
suddenly effect such an alteration ! What other light
than that of heaven, could in so short a time discover so
many delusions? He who before abhorred Christ now
loves Him ; he who accounted Him a breaker of the law,
now accounts Him a giver of the law, whom he must
obey before all ; (24) he who persecuted Him now offers
to follow Him and to preach Him, although he be per
secuted for it Himself; and he who before obstinately
followed his own judgment and will, now renounces them,
and resigns his will to God's.
Colloquy. — Grant me grace, 0 good Jesus, always
to say to Thee and to those who are in Thy place with
perfect resignation : — Lord, what wilt Thou have
me to do?'' For my desire is to do what Thou
(23) Ps. Ixxvi. 11. (24) S. Th. 2, 2, q. cxiii. art. 10.
OF THE CONVERSION OF ST. PAUL. 273
desiresfc, and what Thou shalt command me by them.
I do not desire Thee to say to me that which Thou
saidst to a certain blind man in condescension to his
frailty : " What wilt thou that I do to thee ? " (25)
Treat me not, I pray Thee, as one so imperfect, nor
condescend to my desire ; for it is not meet that I
should draw Thy will to mine, but that mine should
follow Thine.
3. Thirdly, I will ponder the answer of Christ oar Lord,
who would not tell him in the way, and as it were in passing,
the things which he was to do, bat was pleased to send him
" to the city" there to tell him more at leisure. For G-od will
not have things of such great importance as our salvation
and His glory, listened to merely in passing. And although
in every place and time, on a sudden and in a moment, He
drops the light of His grace, as one that drops seed into
the earth, yet that it may bring forth in due season, He
chooses a suitable place and time, as we shall see below He
did with Saul.
4. Lastly, I will ponder how, as St. Luke says, — "The
men who went in company with him, stood amazed, hearing
indeed a voice, but seeing no man." (26) Where we are
reminded of the height and depth of the divine judments
in the calling of sinners. Saul was on his way with other
wicked men, persecutors of Christ like himself, and he
himself the worst amongst them all, yet notwithstanding
this, God our Lord called him alone efficaciously on this
occasion, and converted him to His faith and admitted him
into His grace and friendship, leaving the others; in order
that on the one hand we might extol His goodness in him
whom He elected, and on the other hand might tremble
at His justice in those whom He rejected; especially aa
he who was called was only this one Saul, but those who
(25) Luc. xviii. 41. (26) Act. ix. 7.
Vol. V-i8
274 MEDITATION XXIX.
•were rejected were many, and also his companions. But in
both these particulars we ought to reverence the judgments
of God, and to repress the complaints which rise up
against Him in our erroneous judgment, by saying with
the same apostle : — " 0 man, who art thou that repliest
against God? Shall the thing formed, say to him that
formed it, Why hast thou made me thus? Or hath not
the potter power over the clay, of the same lump to
make one vessel unto honour, and another unto dis
honour?-'' (27) " Oh the depth of the riches of the wis
dom, and of the knowledge of God ! How incomprehen
sible are His judgments and how unsearchable are His
ways ! For who hath known the mind of our Lord ? Or
who has been His counsellor? Or who hath first given to
Him, and recompense shall be made for him? For, of
Him, and by Him, and in Him, are all things : to Him
be glory for ever, Amen." (28)
5. Hence it came to pass, that these companions of Saul
heard his voice, and what he said, and likewise saw some
part of the outward splendour that shone about him ; bub
as the same apostle says : — tf They saw indeed the light,
lut they heard not the voice of Him that spoJcef (29) that
is, they did not hear the words spoken, either those
words: — " Saul, Saul, why persecutest thou me?1' or
those others ; — " I am Jesus of Nazareth, whom thou
persecutest; it is hard for thee to kick against the goad.''
So that although they were surprised to see Saul pros
trate on the ground, and to hear him speak sucli things,
yet they were not changed or converted at that time,
although what they now witnessed may have led to their
conversion afterwards, as it may well be thought that it
did with some of them after the example of him, whom
(27) Rom. ix. 20. (28) Rom xi. 33.
(29) Act. xxii. 9.
OF THE CONVERSION OF ST. PAUL. 275
they considered their captain when they heard him relate
more distinctly what had happened to him in this journey.
MEDITATION XXX.
ON THAT WHICH HAPPENED TO SAUL IX THOSE THREE DAYS AFTER
THIS APPEARANCE, AND OF THE FULNESS OF THE HOLY GHOST
GIVEN TO HIM.
POINT I.
" And Saul arose from the ground, and when his eyes
were opened lie saw nothing. But they, leading him by
the hands, brought him to Damascus." (1)
1. Saul, during the whole time that this vision and the
colloquies with Christ lasted, remained prostrate on the
earth, on which the light of heaven had cast him down,
in order^hat he might be humbled, and might with more
reverence see and hear what Christ our Lord said to him.
At the same time that he fell to the ground his body was
also weakened and enfeebled, as was the case with Daniel,
(2) and is usually the case in such visions; to signify that
the sight of the glorious things of Almighty God, enfeebles
the strength of the flesh. And as Jacob seeing God be
came lame of one foot, (3) so he, who by contemplation
beholds things eternal, becomes lame in the love of things
temporal.
Colloquy. — 0 eternal God, send clown the beams of
Thy light upon my spirit, so as to weaken the passions
of my furious flesh : prostrate me by humility even to
the abyss of my own dust and nothingness, in order
that I may be worthy to arise and contemplate the
abyss of Thy divinity and humanity. Amen.
(1) Act. ix. 6. et xxii. 11. (2) Dan.'x. 8. (3) Gea. xxxii. 31.
276 MEDITATION XXX.
2. Saul, hearing the commandment of Christ our Lord,
who said to him, '* Surge, — Arise" immediately arose like
a true son of obedience, and began to accomplish what he
had purposed, when he said : — " Lord, what wilt Thou have
me to do ?" Nor did he arise from the earth with his body
only, but also spiritually, arising and going forth out of
the filth and error of his sins, awaking out of the sleep of
death in which he lay, and rising again to a new life, leav
ing the earthly affections which before had fastened his
heart to the earth. And thus the apostle followed the
counsel which he himself has given us in these words : —
" Rise, thou that sleepest, and arise from the dead, and
Christ shall enlighten thee." (4)
Colloquy. — 0 my soul, hear this counsel of the
apostle, taken out of the book of his own experience :
arise from the earth, to which thou art fallen by sin,
awake from the sleep in which thou liest asleep out of
slothfulness : raise thyself up to a new life, casting off
the works of death; and Christ our Lord will enlighten
thee with the light of His grace, in order that thou
mayest hereafter see Him in the light of His glory.
3. Saul, though his ejes were open, yet could not see,
which he himself declares to have proceeded from the
brightness of the light which shone round about him ; by
which is intimated that the light of heaven opens the eyes
of the soul, and shuts the eyes of the body ; for so great is
the value that it attaches to things eternal, that it takes
away the desire of seeing things temporal. And thus those
who are given to contemplation, although they have bodily
eyes, yet do not see, because they do not use them out of
curiosity to behold vain things, such as might disturb the
sight of the soul.
(4) Ephes. v. 14.
OF THE CONVERSION OF ST. PAUL. 277
Colloquy. — 0 heavenly light, come and enlighten
my inward eyes, and make them see their Creator
with such clearness, that the outward eyes may be
shut, and not idly cast upon creatures. 0 my soul,
close and mortify the sight of the body, that God may
clear thy spiritual sight. Amen.
POINT II.
" And he was there three days without sight, and he did
neither eat nor drink." (5)
1. Christ our Lord detained Saul those three days in the
city, deferring his baptism and his being filled with the
Holy Ghost, in order that in the meantime he might be
catechised and well instructed in the mysteries of the faith
of the most holy Trinity, and might dispose himself to
receive the baptism, which is given in the name of the
three divine Persons. And as Christ our Lord was three
days in the sepulchre before He arose gloriously : so He
would have His apostle remain three days in the sepulchre
of contemplation, before he arose to baptism. The other
apostles He caused to wait ten days in the city of Jerusa
lem for the coming of the Holy Ghost, but Saul no more
than three, intending to prepare this vessel at once for
Him in his office.
2. Consider the exercises which Saul practised during
these three days, in order to imitate him as far as he is
imitable. — i. In nil this time he " saw nothing" with his
bodily eyes, for beside the reason already alleged, the inward
sight of his soul took away the outward sight of his body.
— ii. He neither ate nor drank, because his spiritual joy
and the suspension of his soul's powers, made him quite
forget all bodily food. — iii. He prayed continually, as our
Lord said to Ananias : — " Ecce enim orat." " For behold
he prayeth."(6) With these exercises he disposed himself
(5) Act. ix. 9. (6) Act. ix 11.
278 MEDITATION XXX.
to receive baptism and apostleship ; and from his example
I am to learn that these three things, restraint of the sight,
rigour in fasting, and continuance in praying, dispose a
man to obtain of our Lord great gifts and graces ; and they
are things which greatly help one another; for the restraint
of the eyes and the fasting of the body tend greatly to the
perfection of prayer, and again, prayer makes restraint of
the eyes and fasting exceedingly sweet.
3. Consider what great favours and graces Christ our
Redeemer bestowed on Saul in these three days, performing
towards him the office of a master invisible, as He had
done to the other apostles visible. For in this time He
revealed and made known to him all the mysteries of our
holy faith, with most abundant light from heaven, in order
that he might preach them to all nations. This may be
gathered from those sweet words of Ananias to him, re
lated by the apostle : — " The God of our fathers hath pre
ordained thee, that thou shouldst know His will, and see
the Just One, and shouldst hear the voice from His mouth :
for thou shalt be His witness to all men of those things
which thou hast seen and heard."(7) In these three days,
therefore, Almighty God revealed to him His holy will;
he saw Christ and His mysteries, and from His own mouth
learned His doctrine, .that so he might be a witness of those
thincrs which he had both seen and heard of the same
O
Saviour, and therefore he said to the Galatians of the
Gospel which he preached : — " Neither did I receive it of
man, nor did I learn it; but by the revelation of Jesus
Christ."(S) .
Colloquy. — 0 happy man, to whom God, out of His
pure mercy, vouchsafed so great a grace ! 0 God of
my soul, grant me likewise grace to know Thy will,
and to see with the eyes of a lively faith the just One,
(7) Act. xxii. 14. (8) Gal. i. 12.
OF THE CONVEESION OF ST. PAUL. 279
Jesus Christ my Lord, and hear His words, which He
shall speak to my heart, that so I may become Thy
witness, and may proclaim Thy mighty works in the
manner that I have believed and tasted them, fulfilling
in all things Thy most holy will. Amen.
4. Some holy fathers say that in these three days hap
pened that vision and stupendous revelation which St. Paul
relates to have been given to himself, saying, that he was
"rapt even to the third heaven," and " caught up into Para
dise" and there heard such secret words, as it is not lawful
for imperfect man to utter. And then, also, according to
the opinion of St. Augustine and St. Thomas, he clearly
saw the divine essence.(9) But however this may be,
during these three days our Lord trained him in a wonder
ful manner, and gave him great raptures, drawing him
out of himself, and lifting him up above all things created,
even to the knowledge of the most sublime mysteries of the
third and highest heaven, and of the most holy Trinity,
communicating to him great secrets, and placing him in
the paradise of divine light, where he fell into great ecsta
sies and excesses of love, so that when he returned again
to himself, he could truly say: — " I live now, not I; but
Christ liveth in me. "(10)
Colloquy. — I give Thee thanks, 0 most sweet Jesus,
for the infinite chanty and liberality which Thou
showedst towards so great a sinner, and Thy persecu
tor, on whom Thou didst bestow greater favours than
on others who never offended Thee, showing in this
sinner that " where sin abounded, grace did more
abound, "(11) and to this son who had been so prodigal,
and had so grievously offended Thee, Thou wast
pleased to be still more prodigal, if it be lawful so to
(9) S. Th. in Cor. q. clxxv. 2 Cor. xii. 2.
(10) Gal. ii. 20. (11) Rom. v. 20.,
280 MEDITATION XXX.
speak, in showing him mercy, for Thou not only
wentest forth to meet him, but after a manner didst
compel and force him to enter into Thy house ; and
there Thou didst adorn him with such garments, and
feast him with such delicious banquets, that his elder
brethren have cause to envy him with an holy envy.
Since, then, Thy mercy is not diminished, force my
rebellious will, I beseech Thee, to enter into Thy
house ; draw it out of itself, and attract it forcibly to
Thee, and so transfer it into Thyself, that henceforth
I may not live, but Thou mayest live in me everlast
ingly. Amen.
5. Ponder, lastly, the sweetness of Christ our Lord's man
ner of dealing with Sard ; for while he was at prayer, He
revealed to him what was to happen to him for his cure,
showing him in a vision impressed on his imagination, " a
man named Ananias, coming in and putting his hands
upon him, that he might receive his sight,"(12) as we shall
shortly see ; by which it is intimated that in prayer Al
mighty God is wont to suggest to us the means of our
spiritual cure, and of our salvation and perfection.
POINT III.
"Now there was a certain disciple at Damascus, named
Ananias: and the Lord said to him in a vision — Ananias !
And he said, Behold, I am here, Lord. And the Lord
said to him : A rise and go into the street that is called Strait
and se(k in the house of Judas, one named Saul of Tarsus.
For behold he prayeth."(13)
1. Here is to be considered first, the various methods
which Christ employs in revealing and manifesting His will
to His servants. For, to some He appears and calls them
whilst they are awake, as He called Saul, taking from
(12); Act. ix._12. (13) Act. ix. 10.
OF THE CONVERSION OF ST. PAUL. 281
them their outward senses, that they may be an impedi
ment to the inward sight. — To others He appears in their
sleep, making use of the quietness of the senses at that
time, as He called Jacob and Samuel, (14) and as it seems
that He now called Ananias. Thus He intends to in
struct us, that in every place and time, waking and sleep
ing, in church and in bed,' we ought to be so recollected
and composed, as to be capable of the divine inspirations,
and of the favours and gifts of Almighty God, and to be
able to say : — The " night shall be my light in my plea
sures ;" and "I sleep, and my heart -watches;" (15) for
•while the body sleeps, God, who is our love, will watch
within us, and make our spirit watch.
2. I will ponder the mystery contained in the names
which are here employed to represent the marvellous
works which Christ wrought in Saul. — For the street
where Saul remained, was called Rectus, that is to say,
" straight :" to signify that Saul now walked in straight
and right ways, leading to eternal life. The house or
lodging where he was belonged to a man who was called
Judas, which means confession and praise ; to signify that
Saul exercised himself in the humble confession of his
sins, and in craving pardon for them, and in the praise of
Almighty God for such manifold benefits as He had done
him. — He who was commanded to seek him out, was
named Ananias, which is interpreted, " Cloud of our
Lord" to signify the office of [such as are preachers, who,
like clouds, rain down their ^doctrine upon the faithful,
and are transported very readily wherever the wind of
divine inspiration impels them : and thus, as soon as
Ananias had heard the voice of Jesus Christ, he said :
" Ecce, ego Domine,'' " Behold, I am here, Lord;" " speak,
(14) Gen. xxxi. 11. 1 Reg. iii. 4. .
. (15) Ps. cxxxviii. 11. Cant, v. 2.
282 MEDITATION XXX\
Lord, for Thy servant heareth;''(16) command what Thou
pleasest, for I am ready to go wherever Thou shalt send,
me.
3. But above all, is to be pondered, the great charity of
Christ our Lord, who did not tell Saul to seek out Ananias,
but commanded Ananias to arise and go and seek out Saul,
like the physician who goes to visit hi'ii that is sick. For
as Christ came from the throne of His heavenly habitation
to seek out this sinner, so Pie would have Ananias and
His other ministers go out of their houses and forsake
their own re.3t to seek sinners, and enter into their houses,
and assist them in the business of their salvation.
Colloquy. — I give Thee thanks, 0 most sweet
Jesus, for all the means which Thou employest for the
justification of sinners; give me, Lord, I beseech Thee,
the spirit of prompt obedience, which Thou gavest
Ananias, and the true spirit of praise and confession,
which Thou gavest Saul ; take from me all slothful-
ness and remissness, that I may with fervour attend
to the good of souls, whom Thou hast redeemed with
Thy precious blood. Amen.
POINT IV.
"But Ananias answered ; — Lord, I have heard by many
of this man, how much evil he has done to Thy saints in
Jerusalem ; and here he has authority from the chief
priests to bind all that invoke Thy name. And the Lord
said to him, Go thy way, for this man is to me a vessel of
election, to carry my name before the Gentiles, and kings,
and the children of Israel. For I will show him how
great things he must suffer for my name's sake.'' (17)
1. Here is to be considered first, how mistaken the
judgments of men are, and how easily they deceive themselves^
(1C) 2 Reg. iii. 10. (17) Act. ix. 13.
OF THE CONVERSION OF ST. PAUL. 283
in tJieir suspicions, especially when they are overtaken by
worldly fear ; for so Ananias, because of what he had heard
of Saul, suspected that he was still a persecutor of Christ,
as he used to be ; and although Christ our Redeemer told
him that he prayed, yet he could not be persuaded that he
was changed. Whence I will resolve not to judge rashly
of my neighbours, especially when I have my knowledge
of them only upon hearsay : since he who yesterday was
evil, may to-day become good, Almighty God changing
his heart by His holy grace : and as I have observed the
marks of guilt, to suspect evil of my neighbour, so I ought
to observe with more care the signs of his change, in order
to judge well of him.
Although Ananias showed himself very ready to obey
Christ our Lord when He called him, yet from this human
fear he proposed the difficulty that he felt in going to the
house of a persecutor, and entering within the gates of one
whom he took for a wolf ; and he even interrupted Christ
before He had finished speaking, to urge this difficulty,
that he might understand how Christ would remove it.
Hence I will gather, that to propose such kind of difficul
ties with pusillanimity and faintness of heart, to avoid
obedience, is wrong, and ought to be far from the disciples
of Christ ; but to propose them with indifference, to know
the manner how to vanquish them, and the better to ac
complish our obedience, is good and conformable to the
Spirit of Christ, which is sweet, mild, and very loving, as
here appeared in the case of Ananias.
2. Secondly is to be considered the answer of Christ to
Ananias. " Go," said He, u whither I send thee, for this man
whom thou reckonest so evil, is to me a vessel of election; a
vessel chosen by myself by a particular election, not for his
merits, but only out of my goodness, who have changed
him that was a vessel of wrath and malice, into a vessel of
284 MEDITATION XXX.
mercy and grace, and filled him with the abundance of my
gifts, to show in him the greatness of my charity. More
over, I have elected him for my own vessel, and my own
instrument, ' to carry my name ' throughout the whole
world, and to be a teacher and preacher to all the Gen
tiles."
Colloquy. — I give Tliee thanks, 0 most sweet
Jesus, that Thou hast placed such wonderful treasures
in a vessel so frail and worthless, in order that the
excellency of them may be attributed only to Thy
power, and not to his strength. (18) 0 glorious
apostle, radiant sun, "admirable instrument, the work
of the Most High," (19) placed in the midst of the
Church, to run thy course through the whole world,
and give the light of faith and the heat of charity to
all mortal men ; I rejoice in thy election, and the
happy lots which fell to thee. Beseech our Lord, who
elected thee, that He would vouchsafe to make of me
also a vessel of election, full of His grace and of the
love of Him, that I may also so run my course, as to
obtain an everlasting crown. Amen.
3. Christ our Lord added : — " I will show him how great
tilings he must suffer for my name's sake;'' as if He had
said : — "I will show them to him, first by revelation, and
afterwards also by experience, and will cause him to suffer
much more for my name than others have suffered by his
means." And so, indeed, His divine Majesty brought to
pass, for scarcely had Saul begun to carry the name of
Christ through the world, before he learned by experience
how burdensome it was to bear it, and began to suffer
innumerable persecutions and tribulations for this cause, as
he declares of himself to the Corinthians: (20) and in this
our Lord aimed at three several ends. — i. That Saul should
(18) 2 Cor, iv. 7. (19) Ecclus. xliii. 2. (20) 2 Cor. xi. 23.
OF THE CONVEESION'OF ST. PAUL. 285
pay with these persecutions which he suffered, for those
which he himself had inflicted on others ; and thus the law
of justice would be fulfilled on the one hand, while on thdv
other, our Lord was preparing for him with these tribula
tions a crown of glory. — ii. That we might understand that
great favours and heavenly gifts are not given without
great afflictions ; for, if favours be given at first, tribulations
will follow after, according to the measure of the favours
imparted. — iii. That the disciple might understand that he
is to follow his master, and the apostle Him by whom he
is sent, and the preacher of the gospel, that he must
undergo those penalties which He that was author of it,
first underwent.
Colloquy. — 0 Saviour of the world, since Thou
knowest so well how to refine by tribulations the ves
sel which Thou hast chosen for the Kingdom of heaven,
purifying it from vices, and adorning it with precious
virtues ; choose me for a vessel of Thy mercy, and
refine me by afflictions in this life, that I may be
worthy to attain the life eternal. Amen.
POINT v.
" And Ananias went his way, and entered into the
house ; and laying his hands upon him, he said : — JSrother
Saul, the Lord Jesus hath sent me, He that appeared to
thee in the way as thou earnest, that thou mayest receive
thy sight, and be filled with the Holy Ghost. And im
mediately there fell from his eyes, as it ivere, scales, and lie-
received sight, and rising up he was baptized. And when
he had taken meat he was strengthened."(21)
1. Here is to be considered the sweet providence of our
Lord in governing those that are His, and how He uses
the help of some men, to do good to others, and sometimes
even of the less to instruct the greater : for, although He
(21) Act. ix. 17.
286 MEDITATION XXX.
could by Himself have given sight to Paul, yet He chose
that Ananias should go to him for this purpose, and that
lie should intimate to him the obligation of baptism, and
the office of witness, and apostle, which God had commit
ted to him ; and thus, however wise or holy any one may
be, or however greatly favoured by Almighty God, he is
given to understand, that it is needful for him to subject
himself to another man, in order by this means to preserve
himself in true humility. (22) In Ananias, I will con
sider on the one hand, the charity and humility with which
he spoke to Saul, calling him " brother" and saying, that
he did not come to him of his own authority, but was
sent by Jesus Christ ; and at the same time, on the other
hand, how as minister of Jesus Christ, he displayed great
authority in what he said, as the same apostle recounts in
the following words: — "One Ananias, a man according to
the law, having testimony of all the Jews who dwelt
there, coming to me, and standing by me, said to me;
Brother Saul, look up. And I the same hour looked
upon him. But he said ; The God of our fathers hath
pre-ordained thee, that thou shouldst know His will, and
see tile Just One, and shouldst hear the voice from His
mouth; for thou shalt be His witness to all men, of those
things which thou hast seen and heard. And now why
tarriest thou? Rise up, and be baptized, and wash away
thy sins, invoking His name." (23) Where we see how
the preachers of the Gospel ought to join humility to their
authority, in such a way that the one be not an impedi
ment to the other. (24)
2. Christ our Lord was pleased to give sight to Saul in a
miracle before baptism, both in order that he might receive
it with greater comfort, seeing himself to be baptized ; as
(22) Cass. col. ii. cap. 5. '• (23) Act. xxii. 13.
(24) 2 Cor. iii. 2..
OF THE CONVERSION OF ST. PAUL. 287
also to declare by that miracle, the virtue of Baptism,
which enlightens the soul, and removes from the eyes of
her faculties the scales of vices and sins. 0 how joyful
was Saul, when he saw Ananias and heard his message !
Immediately, without any delay, he devoutly received
holy Baptism, and was filled with the Holy Ghost, who
imparted to him the gift of tongues, and other graces,
which the rest of the apostles had received: and then
replenished with this divine Spirit, he sung a thousand
praises to Almighty God, thanking Him for the favours
which He had done him, and offering himself from his
very heart to His service. Probably also he tore to pieces
and burnt the papers, which he had received from the
high priest, grieving that he had been so solicitous to
obtain them, and resolving to be himself a living paper and
epistle of Jesus Christ, to give intelligence of Him through
all the world.
Colloquy. — 0 angels of heaven, who rejoice at the
conversion of any sinner, how much greater was your
joy for the miraculous conversion of this great sinner
and persecutor of Jesus Christ, when you saw him
changed into a great preacher, and the friend of
Christ ! 0 glorious angels, praise Him with all your
might, and rejoice with Him, that He caught this
ravenous wolf, the devourer of His flock, and con
verted him into a meek lamb of His own field ; and
beseech Him to increase your joy by the conversion of
many sinners, in order that His flock may be increased,
heaven peopled, and God glorified, world without end.
Amen.
3. Saul "preached Jesus in the synagogues, thai He is the
Son of God:" (25) in which appears the great fervour of
this our new apostle, and the promptitude with which he
(25) Act. is. 20.
283 MEDITATION XXX.
began to discharge his; office of preaching Christ ; for, as
he himself declares, he " condescended not to flesh and
blood,"(26) and was not deterred by knowing that his own
friends would persecute him, and censure him for incon
stancy, in so suddenly preaching as God, Him whom until
then he himself had persecuted as the enemy of God. He
was not moved by these considerations to confine himself
to some corner of the house where he was lodged, or to
proceed by little and little, so as first cautiously to feel the
minds of his nation ; but, as the apostles on the day of
Pentecost issued forth at once out of the chamber into the
Temple, and there j reached Christ crucified, even so like
wise, Saul, inebriated with the wine of the same Spirit,
issued forth into all the synagogues, to preach the faith oj;
the same Christ ; thus making public satisfaction for his
former error, and showing himself no less fervent in preach-*
ing Christ than he had shown himself in persecuting Him,
and fulfilling his own precept to us : "As you have yielded
your members to serve uncleanness, and iniquity unto ini
quity, so now yield your members to serve justice unto
sanctification."(27) But his fervour went much further
in good than it had before in evil ; and he strove with the
most ardent zeal after the increase of sanctity in himself
and others, and even throughout the world, and that with
such great constancy, that though all wondered at hearing
him preach Jesus Christ, when he had come to Damascus
to apprehend His disciples, he " increased much more in
strength, and confounded the Jews who dwelt at Damas
cus, affirming that this is the Christ. "(28) So far, there
fore, were the sayings of men and their persecution from
having any power to make him colder in his preaching,
that they rather served to animate and encourage him in
(26) Gal. i. 16. (27) Bom. vi. 19, (28) Act. ix. 22.
OF THE LIFE AND VIRTUES OF ST. PAUL. 289
it all the more ; and at this same rate did he proceed the
rest of his life, till he had spent it for Christ with great
love, as will be seen in the ensuing meditation.
MEDITATION XXXI.
OF THE LIFE AND HEROIC VIRTUES OF THE APOSTLE ST. PAUL AFTER HIS
k CONVERSION, WHEREIN IS PLACED A SUM OF SUPREME EVANGELICAL
PERFECTION.
The life of this glorious apostle after his conversion was
a perfect pattern of Evangelical perfection, to which all
apostolical men ought to labour to attain, imitating, as he
said, Christ our Lord, in the same manner that he himself
imitated Him ;(1) and for this end I have placed here this
meditation, in which are enumerated his principal virtues,
drawn out of his own epistles and the book of the Acts of
the Apostles.
POINT I.
•
The first virtue was, his excellent poverty of spirit,
through which he renounced all things, as the other apos
tles did, that he might thus be more free for the service of
Jesus Christ, and for the ministry of preaching Him, and
chose to experience the effects of actual poverty, especially
in three particulars.
1. First, he was content, as he himself says, with "hav
ing food, and wherewith to be covered,'' (2) that is to say,
having no more than was absolutely necessary in order to
live and cover his nakedness ; and this contentedness was
as great as if he had had the whole world, and therefore
he said, We live " as needy, yet enriching many ; as having
nothing, yet possessing all things ;"(3) that is, we are as
well contented with having nothing as if we had and pos-
(1) 1 Cor. iv, 16, et 10. (2) 1 Tim. vi, 8. (3) 2 Cor. vi. 10.
Vol. ¥-19.
"90 MEDITATION XXXI.'
sessed all things. The cause of such great contentedness
was, that in the midst of this outward poverty he possessed
most singular spiritual riches, which gave incomparably
greater comfort than all temporal riches possibly could.
2. The second and higher particular was, that he often
deprived himself of that which was necessary, and suffered
the want of it with great contentedness ; and therefore
amongst his labours he reckons " hunger and thirst,"
" cold and nakedness,'' and many fastings. (4)
3. He went still higher ; for though he was fully occu
pied in preaching the Gospel, and had a right to ask relief
of the faithful, and to receive it at their hands, as the
other apostles did, yet he renounced this right, and by the
labour of his hands in a mechanical art, got Ms own living,
and that of his companions, in order not to charge or bur
den the faithful, and to give an example to all of greater
perfection, according to his own declaration, — " Any man's
silver, gold, or apparel I have not coveted, as you your
selves know ; for such things as were needful for me and
them that are with me these hands have furnished. I
have showed you all things, how that, so labouring, you
ought to support the weak, and to remember the word of
the Lord Jesus, how He said, It is a more blessed thing to
give rather than to receive. "(5)
Colloquy. — 0 glorious apostle, who was so sparing
in receiving things temporal, and so liberal in impart
ing things spiritual; obtain for me of thy blessed
master grace to imitate thy poverty in temporal things,
that so I may obtain thy riches in spiritual. 0 my
soul, renounce all, and thou shalt find all ; leave all
things for Christ, and thou shalt possess all things in
Christ ; for having Him, thou hast all things in Him,
(4) 2 Cor. xi, 27. (5) 1 Thes. ii. 9. Act. xx. 33.
OF THE LIFE AND VIRTUES OF ST. PAUL. 291
and being poor for the love of Him, thou wilt be much
more contented than if thou didst abound in riches.
POINT II.
The second virtue was his most pure chastity, which he
solemnly vowed as the other apostles did, and kept perpe
tually, proposing himself as an example of it, as where he
says, "For I would that all men were even as myself,"(6)
that is, free from the incumbrances and affairs of marriage,
to pray and attend to the service of God, and to be holy
both in body and spirit. Here I will consider three things
in particular: —
1. The great account Tie made of this virtue, seeing he
desired that all men should be chaste, as he himself was,
without regard to the consequence, that the world would
thus have quickly come to an end; for he esteemed eternal
pleasures more than temporal, always aiming in desire at
that which was best and most perfect, although in the pur
suit of it he accommodated himself to the manner of Al
mighty God's dealing with men, and the measure in which
He imparts His gifts to them.
2. Whereas the other apostles had a custom of leading
about with them some devout woman to minister to them,
(7) and support them out of her means, he would not use this
liberty, not only because he desired to live by the labour of
his own hands, and not on alms, but also of the caution
and delicacy which are necessary with regard to any inter
course or communication with women, from whom he who
desires to keep his chastity secure should fly.
3. Although his chastity was assaulted with great temp
tations, yet he manfully overcame them, and so was doubt
less the more glorious, for the glory of virtue is greater in
proportion to the severity of the conflict which has been
(6) 1 Cor. vii. 7. (7) 1 Cor. is. 5.
292 MEDITATION XXXI.
necessary for its preservation. This is the interpretation
given by the saints of that which this apostle relates of
himself in writing to the Corinthians : " Lest the greatness
of the revelations should exalt me, there was given me a
sting of my flesh, an angel of Satan to buffet me. For
which thing thrice I besought the Lord that it might,
depart from me ; and lie said to me, My grace is sufficient
for thee ; for power is made perfect in infirmity." (8)
Which was as much as to say, — in order that thou maysfc
be humble, it is expedient for thee to be tempted ; and thy
virtue, to be perfect, must be thoroughly proved; there
fore the sting of thy flesh shall make it perfectly chaste,
and the angel of Satan which buffets thee shall make thee
patient, and pure with the purity of an angel of heaven.
Colloquy. — 0 Father of mercies, make the sting and
annoyance of my flesh a spur to my spirit, that I may
pray with fervour, and run with diligence in Thy
holy service, since on Thee alone do I depend for
relief.
4. Moreover, the sanctity and purity of this apostle
shone forth in other inward conflicts which he sustained,
and in which he was victorious by his great valour, with
regard to which he said : " I am delighted with the law of
God, according to the inward man. But I see another law
in my members, fighting against the law of my mind, and
captivating me in the law of sin that is in my members.
Unhappy man that I am ! who shall deliver me from the
body of this death? The grace of God, by Jesus Christ
our Lord;"(9) this is that which shall deliver me, and by-
virtue of which I am to overcome.
Colloquy. — 0 my soul, faint not, although thou see
(8) 2 Cor. xii. 7. S. Aug. et S. Th. et alii. ibid.
(9) Rom. vii. 22.
OF THE LIFE AND VIRTUES OF ST. PAUL. 293
thyself assaulted ; but trust in the grace of God, that
thou shalt never be vanquished. If " the flesh lusteth
against the spirit," (10) strive to make " the spirit"
lust "against the flesh," so as to remain conqueror;
for the sharper the combat, the more glorious will be
the victory, and then thou mayest say with the same
apostle : — " Thanks be to God, who hath given U3
the victory, through our Lord Jesus Christ."(ll)
POINT III.
1. The third virtue was, very rigorous penance and mor-
tification of his flesh, which he chastised with severity, to
keep it in obedience and subjection to the spirit, as he him
self declares in very strong and weighty words : — " I there
fore so run, not as at an uncertainty," or as if ignorant of
my reward; "I so fight, not as one beating the air/'
labouring in vain, and with words alone ; " but I chastise
my body, and bring it into subjection, lest perhaps when I
have preached to others, I myself should become a cast
away.'^)
Colloquy. — 0 my soul, if the apostle, who was as
sured of his reward so ran and feared, how is it that
thou who art uncertain dost not hasten and run with
fear ? If he was not contented with beating the air,
but beat his own flesh, why dost thou content thyself
with words only, and neglect in the mean time good
works ? Chastise thy body, therefore, with penances,
that it may obey the spirit, for if thou indulgest it
when it rebels, it will be cause of thy perdition and
reprobation.
2. Moreover, the holy apostle exercised himself in the
continual mortification of his senses and disordered appetites,
denying his own will and desires, and perfectly accomplish
ing that self- denial which Christ our Lord commanded us,
(10) Gal. v. 17. , (11) 1 Cor. xv, 57. (12) 1 Cor. ix. 26.
294 MEDITATION XXXI.
and for this cause he said: — "Always bearing about in
our body the mortification of Jesus, that the life also of
Jesus may be made manifest in our bodies/ '(13) So that
in all places, and at all times, he lived amidst mortifica
tions, not only the inward mortifications of the spirit, but
the outward mortifications of the body also; sometimes
taking them on his own accord, at other times submitting
to those which came to him from the hands of his enemies,
and thus imitating Christ our Lord, whose life he expressed
in himself, whence very frequently he was wont to say : —
" I bear the marks of the Lord Jesus in my body ,"(14)
suffering those things which Christ suffered.
Colloquy. — 0 that I could obtain a mortification so
continual, ample, and perfect, that his blessed life,
which gave me an example of so great mortification
might be manifested in it ! 0 sweet Jesus, who art
the " way, the truth, and the life,"(15) since Thy
mortification is the way to come to enjoy Thee, who
art life itself, illuminate me with Thy truth, that I may
embrace this perfect death, in which is manifested Thy
admirable life. Amen.
POINT IV.
The fourth virtue was, profound and admirable humility,
joined with great sanctity, which is a rare thing, and shone
in these ensuing examples.
1. Comparing himself to other men, Tie always cliosa
for himself the most humble place, for amongst sinners he
held himself the very first, and amongst saints the very
last, and so he once said, — " Christ Jesus came into this
world to save sinners, of whom I am the chief. "(16)
And another time he said, — " I am the least of the apos
tles, who am not worthy to be called an apostle, because I
(13) 2 Cor. iv. 10. (14) Gal. vi. 17.
(15) Joan. xiv. 6. (16) 1 Tim. i. 15.
OF THE LIFE AND VIRTUES OF ST. PAUL. 295
persecuted the Church of God." (17) And passing yet
further, he called himself " the least of all the saints: "(18)
that is, of all the faithful. So that he who in the eyes of
Almighty God, was one of the greatest apostles, and one
of the first for sanctity, was in his own eyes the very last
amongst the good, and the first amongst the bad. The
cause of which was, that in this comparison, which he
made of himself to other men, he much exaggerated his
own sins, and forgot the sins of others : and, contrariwise,
was mindful of the virtues of other men, and for the
present forgot his own, only remembering his former vices.
In which I am greatly to procure to imitate this humble
man, and to say with him, I am the least amongst Chris
tians, and am not worthy of the name of a Christian ; I
am the least amongst Religious and priests, and am not
worthy to be called by this name : yea, I am the least
amongst men, and do not merit the name of a man, since
by my sins I have made myself a very beast."(19)
2. His humility shone in this, — that lie was not ashamed
publicly to acknowledge his own sins, and to leave them set
down in writing, saying that he had been before, a " blas
phemer, and a persecutor, and contumelious ;"(20) and
" beyond measure had persecuted the Church of God, and
wasted it,' '(21) a shedder of innocent blood, (22) and who
had a part in the death of St. Stephen. And if sometimes
he recounted some of his glorious works, with his account,
being constrained to it by necessity, he mingled words of
humility, saying, — " I am become foolish ; you have com
pelled me." And elsewhere he repeated the same, and of
set purpose concealed many things which he might have
said, " lest any man should think of me above that which
(17) 1 Cor. xv. 9.
(18) Ephes. iii. 8. ' (19) Ps. xxi. 7. (20) 1 Tim. i. 13.
(21) Gal. i. 18. (22) Act. xxii. 19.
296 MEDITATION XXXI.
he seeth in me ;' '(23) teaching us by this example, that
the truly humble inclines of his own accord to confess his
sins, bat not his virtues, unless constrained by necessity,
having such humility, as to hold himself for vain when he
recounts them.
3. His humility shone in this, — that acknowledging the
great gifts which he had received of Almighty God (for
the Spirit of God, as the same apostle says, is not blind to
acknowledge them) lie did not attribute them to himself or
vainly boast of them, but gave the whole glory to Almighty
God, and to His grace, and so accounted himself for no tiling
in His presence, saying : — " By the grace of God I am
what I am, and His grace in me hath not been void, but I
have laboured more abundantly than all they, yet not I,
but the grace of God with me." And elsewhere he says:
— " But for myself I will glory nothing, but in my infir
mities ;" (24) for though I have planted the faith amongst
you, and Apollo watered the same, yet, " neither he that
planteth is anything, nor he that watereth, but God that
giveth the increase." (25) And when at a certain time,
the people would have adored him as God, rending his
garment, rushing forth into the multitudes, and crying
out he said: — "Ye men, why do ye these things? We
also are mortals, men like unto you,''(26) and therefore
unworthy of such an honour. This is that humility of
heart, which always abideth in the saints, wherein I ought
to imitate this holy apostle, if I will be made partaker of
the gifts of Almighty God, remembering the words of the
same Apostle, saying : — " What hast thou that thou hast
not received ? And if thou hast received what dost thou
glory, as if thou hadst not received it ?" (27)
(23) 2 Cor. xii. 11. Ibid. v. 6
(24) 1 Cor. xv. 10. 2 Cor. xii. 5. (25) 1 Cor. iii. 6.
(26) Act. xiv. 14. (27) 1 Cor. iv. 7.
OF THE LIFE AND VIRTUES OF ST. PAUL. 297
Colloquy. — Wherefore, 0 my soul, empty thyself
of thyself, if thou wishest God to fill thee with Himself,
for He will communicate to thee His abundant gifts,
if with humility thou wilt give Him all the glory of
them.
4. His humility shone in the holy fear which he had of
himself, grounded on the knowledge of himself, for which
cause he said : — " I am not conscious to myself of anything,
but am I not hereby justified, but he that judgeth me is
the Lord. "(28) And elsewhere he said, that he chastised
his body, lest he might become a castaway ; and often he
besought the faithful, that they would pray for him,
which was a sign of singular humility, and of his holy
fear which made him afraid, lest perhaps there were some
fault in him, which might hinder the designs of Almighty
God. And above all this, humility showed itself in this,
that although he knew he had received by revelation from
Almighty God His holy Gospel, yet would he confer the
same with the other apostles, " lest perhaps I should run,
or had run in vain."(29) Wherein he discovered the
humble resignation of his judgment to the judgment of the
Church, not willing to presume of himself, nor to neglect
the more to assure himself by her judgment.
5. There shone in him contempt of the world, and the
pleasure which he took in being despised, in glorying more
by its contempts, than others in honours, and therefore
he said : — " God forbid that I should glory, save in the
cross of our Lord Jesus Christ, by whom the world is
crucified to me, and I to the world :"(30) as if he had
said, It despises me as a thing vile, and worthy of the
ignominious death of the cross, and I likewise despise it.
And although he was esteemed as scum, and an outcast
from the world, yet he made no account of this, nor any
(28) 1 Cor. iv. 4. ^29) Gal. ii. 2. (30) Gal. vi. 14.
298 MEDITATION XXXI.
reckoning of the judgments and vain verdicts of men, and
was so far from taking vain contentment in them, that he
said: — "Do I seek to please men? If I yet please men, I
should not be the servant of Christ.'5 (31)
Colloquy.— 0 faithful servant of Jesus Christ, ob
tain for me of thy Lord this precious gift of humility,
whence arises fidelity in His service. 0 my soul, if
thou indeed desirest to serve thy Lord, despise the
vain pomps of this world, and the deceitful judgments
of its children ; and glory that thou art dead and
crucified to the world, and that the world is dead and
crucified to thee, so that henceforth thou mayest live
to God alone, for ever and ever. Amen.
POINT v.
The f^rst virtue was invincible and heroic patience in his
distresses, which were innumerable in all sorts of things,
inward and outward, by sea and by land, at the hands of
Jews and of Gentiles, as also of false brethren, as appears
by a catalogue he made of them, writing to the Corinthi
ans, (32) and how grievous some of them were, he declared
by the ensuing words : — ft We were pressed out of measure,
above our strength, so that we were weary even of life.'*
(33) " Our flesh had no rest, but we suffered all tribula
tion ; combats without, fears within ;" and he applies to
himself that which is written, saying: — " For we are put
to death for thy sake all the day long : we are accounted as
sheep for the slaughter."(34)
1. His travails being such, there shone in him singular
patience, in that they appeared little to him in comparison
with the reward which he expected, and therefore, he
called them, " momentary and light, "(35) and was not
(31) Gal. i. 10.
(32) 2 Cor. xi. 23 ; et vi. 5. (33) 2 Cor. i. 8. 2 Cor. xvii. 5.
(34) Rom. viii. 36. Ps. xlii, 22. (35) 2 Cor. iv. 17.
fe
OF THE LIFE AND VIRTUES OF ST. PAUL. 299
afraid of them, nor lost courage for the seventy of them,
but offered himself to suffer others greater ; as when the
prophet Agabus foretold him, that he should be bound of
the Jews in Jerusalem, and that he should be delivered
into the hands of the Gentiles, to which he answered, — " I
am ready not only to be bound, but to die also in Jerusa
lem for the name of the Lord Jesus."(36) This courage
proceeded from the great confidence which he had in
Almighty God, and which the same Lord maintained
amid similar travails, and so he says ; — " We had in our
selves the answer of death, that we should not trust in
ourselves, but in God, who raises up the dead, who has
delivered, and who does deliver us out of so great dangers,
in whom we trust that He will yet also deliver us.' '(3 7)
2. Hence he rose to so great magnanimity, that he said :
— " I know both how to be brought low, I know how
to abound; both to be full, and to be hungry; both to
abound and to suffer need ; I can do all things in Him who
strengthens me.'' (38) As if he had said, In prosperity
and in adversity, in plenty and in want, I am as it were,
almighty, not in my own strength, but in that of Almighty
God, by whose power I can do all things.
Colloquy. — 0 Almighty God, make me, by Thy
power mighty to perform whatever Thou commandest,
and to suffer whatever Thou permittest, for Thino
shall be the glory, since the power is likewise Thine,
3. Lastly, he had great joy and consolation in his labours,
God our Lord imparting to him great delights in the
midst of them, as he wrote to the Corinthians, saying:—
Blessed be God, " who comforts us in all our tribulation ;
that we also may be able to comfort them that are in all
distress." And elsewhere he said: — "Great is my con-
(36) Act. xxi. 13. (37) 2 Cor. i. 9.
(38) Phil. iv. 12.
300 MEDITATION XXXI.,
fidence with you, great is my glorying for you, I am
filled with comfort, I exceedingly abound with joy, in all
our tribulations." And again: — "We glory also in our
tribulations.'7 And again: — "I please myself in infirmi
ties, in reproaches, in necessities, in persecutions, in dis
tresses for Christ." (39)
Colloquy. — 0 Kedeemer of the world, who showedst
by experience to this Thy elect vessel, how much he
was to suffer for Thy name, and gavest him delight in
suffering, choose me also for Thy vessel, into which
Thou mayest infuse abundance of travails with abun
dance of comforts, in suffering them for the love of
Thee. Amen.
POINT VI.
The sixth virtue was, "high prayer and contemplation,
always growing up in those things which were given to
him the first three days of his conversion.
1. But in particular his prayer was continual which he
made to God, both for himself and all the faithful, with
out intermission, as he himself testifies in several places,
saying : — " For God is my witness, whom I serve in my
spirit in the Gospel of His Son, that without ceasing I
make a commemoration of you always in my prayers :''(40)
himself doing that which he enjoined others to do ; "I
will, therefore, that men pray in every place, lifting up
pure hands." (41) And this he performed in all the
manners of prayer, observation, petition, and thanksgiv
ing, as he had counselled others : and even in the prisons
he prayed and glorified God our Lord, making oratories
of them, to the great edification of the keepers them
selves. (42)
(39) 2 Cor. i. 4. Ibid. vii. 4. Rom. v. 3. 2 Cor. xii. 10.
(40) Horn. i. 9. 1 1 Thes. i. 2. (41) 1 Tim. ii. 8.
(42) Act. xvi.^25.
OF THE LIFE AND VIRTUES OF ST. PAUL. 301
2. He prayed with great spirit and fervour, not content
ing himself with words alone, but much more with the
affections of the heart, and therefore said : — " Orabo spi-
ritu, orabo et mente," " I will pray with the spirit, I will
pray also with the understanding, "(43) joining the inward
sense of the mind with the word which proceeded out of
the mouth. Hence his contemplation was so high, that
being in earth, his conversation, as himself said, was above
in heaven. (44)
3. He also said of himself, that he knew a man " rapt
even, to tlie third heaven?' and to paradise, where he saw
such secrets of Almighty God, as are not lawful for a man
to speak, of which point we have already spoken. In
which rapture at least our Lord must have communicated
to him, the highest degree of contemplation which can be com
municated in this mortal life : and it may be supposed,
that he often had other raptures, which, out of humility
he concealed, as he intimated by recounting this; and
when he said in another place ; — " Whether we be trans
ported in mind it is to God,"(45) that is to say, we suffer
ecstasies of spirit treating with Almighty God. And it
clearly appears, how sublime they were, since he says : —
"Lest the greatness of the revelation should exalt me,
there was given me a sting of my flesh, an angel of Satan,
to buffet me." (46)
4. From this contemplation proceeded the abundance of
consolations which he received, and the profound knowledge
which he had of Christ our Lord, and of the inestimable
riches of His grace, and the secrets of predestination, and
His divine providence, of the excellencies and perfections
of Almighty God, of the hierarchies of the angels, and of
many other things which he declares in his epistles.
(43) 1 Cor. xiv. 15. (44) Phil. iii. 20.
(45) 2 Cor. v. 13. (46) 2 Cor. xii. 7.
302 MEDITATION XXXI<
Finally, so great was the estimation which he made of
Christ our Lord, that he came to say that he esteemed all
things of the world, as gold, silver, pearls, and everything
else in the world, " to be but loss for the excellent know
ledge of Jesus Christ my Lord, for whom I have suffered
the loss of all things, and count them but as dung, that I
may gain Christ."(47)
Colloquy. — 0 supreme science of Christ our Lord,
which so much contemnest the things of the earth,
and so much esteemest those of heaven ; give me,
Lord, this science, that I may so know Thee, as to
esteem for dung whatever is earthly in respect of
gaining Thee, who art true God and true Man.
Amen.
From these four considerations I may gather both a
great admiration of the singular benefits which Almighty
God conferred upon this holy apostle, and thankfulness
for the same; as also a great desire of imitating him
where he is imitable, frequenting prayer and meditation
with a fervent spirit, and great alacrity, disposing myself
so that I put no impediment to those favours which God
desires to infuse into those who frequent this sovereign
exercise.
POINT VII.
The seventh virtue was, his most excellent chanty towards
Christ with the most perfect union, that is to be found in
the unitive way, which he declared when he said: — " With
Christ I am nailed to the cross, and I live, now not I, but
Christ live th in me. ''(48) In which words he declared
two wonderful manners of the loving union, which he had
with Jesus Christ.
v 1. He was "crucified with Christ," being united and
(47) Phil. iii. 8. (48) Gal. ii, 19.
OF THE LIFE AXD VIRTUES OF ST. PAUL. 303
nailed with Him on the cross, not with nails of iron, but
of love and of imitation, glorifying in this exceedingly,
and always thinking, speaking, and working conformably
to this, and therefore, he said to the Corinthians : — " I
judge not myself to know anything among you, but Jesus
Christ, and Him crucified.'' (49)
2. The second manner of union with Christ was spiri
tual, viz., with excess of love, leading, as St. Dionysius
says, a life only of love, so that, although, in truth he lived
a natural life, yet he did not live a free life ; for he did
not rule himself according to his own will and liberty, bufc
Jesus Christ lived in him as the beginning, rule, and final
end of all his thoughts, affections, words, and works; he
carried our Lord united with him by the continual exer
cise of love, so that he said: — " Mini vivere Christus est;''
" For to me, to live is Christ," (50) my thought is Christ,
my will is Christ, my word is Christ, and my work is
Christ.
Colloquy. — 0 happy apostle, to whom Christ vouch
safed so great a favour ! Oh that my soul were such,
that Christ would always live in her ! 0 Christ my
life, live always in me, and let my life be always in
Thee, world without end. Amen.
3. How deeply was this love rooted in this holy apostle,
who was so bold as to say : — " AVho, then, shall separate
us from the love of Christ? shall tribulation? or famine?
or nakedness? or danger? or persecution? or the sword?
I am sure that neither death, nor life, nor angels, nor
principalities, nor powers, neither things present, nor
things to come, nor might, nor height, nor depth, nor any
other creature, shall be able to separate us from the love
of God, which is in Christ Jesus our Lord."(51)
(49) 1 Cor. ii. 2. (50) Phil, i, 21. (51) Horn, viii, 35.
304 MEDITATION XXXI.
Colloquy. — 0 fire of love which the "waters" of
many tribulations " cannot quench," but rather in
crease ! 0 insatiable " fire" which " never says, ' It
is enough,' " because thou art never weary to suffer
labours for the object of thy love ! Enkindle, O
my Kedeemer, this fire in my heart, that I may love
Thee with so great fervour, that nothing created may
content me. Amen.
POINT VIII.
The eighth virtue was, most fervent chanty and love
towards Ms neighbours, which sprung from the inflamed
charity which he bore towards Christ our Lord.
1. This charity, as he himself said, urged him, robbing
him of his heart, to all tilings belonging to His service, and
for the good of souls, whose salvation he desired with all his
heart, and for whom he took exceeding pains, traversing
the whole world incessantly on foot, preaching throughout
all kingdoms and provinces, in the streets, in private
houses, and in prisons, now to many gathered together,
now to some alone in particular, with great tenderness of
heart. " I ceased not with tears to admonish every one of
you night and day."(52) Hence he said : — " I made myself
the servant of all, that I might gain the more ; I became
all things to all men, that I might save all." "I also in
all things please all men, not seeking that which is profit
able to myself, but to many, that they may be saved.' '(53)
Colloquy. — 0 most ample charity, which embracest
all, and excludest none, taking the form and figure of
all men, that all may take the figure of Christ, and
may carry upon them the image of the celestial man.
2. Hence arose the solicitude and zeal which he had for
the good of all, feeling and lamenting their losses as if they
were his own, and so he relates this feeling amongst his
(52) Act, xx. 31. (53) 1 Cor. ix, 19.
OF THE LIFE AND VIRTUES OF ST. PAUL. 305
great labours, saying: — "Who is weak, and I am not
weak? who is scandalized, and T am not on fire?" And
for this cause he said to the Romans: — • " I have great sad
ness, and continual sorrow iti my heart," (54) for the per
dition of his brethren the Israelites. And to the Gala-
tians, who had degenerated from the purity of the Gospel,
he said : — " My little children, of whom I am in labour
again until Christ be formed in you. ''(55) And elsewhere
he calls himself by the name of a " nurse," which nurses
her little ones, protesting that he desired to give his life
for them, because he loved them in such sort, that lie held
them inclosed within his heart, loving them with the
bowels of Jesus Christ, desiring to embowel them within
Him, to the end they might always love Him.
3. Hence proceeded another notable excellency of his
love; for much as he desired "to be dissolved and to be with
Christ" yet he restrained this desire, finding it necessary for
him to abide in the flesh for the good and help of his
neighbours, and to win and save their souls, nor did he
hesitate to leave the sweetness of contemplation, and to
absent himself from that pleasing converse with Jesus
Christ, so to save the souls of others. (56) And this his
charity extended so far, that he wished himself to be an
anathema from Christ for his brethren ; giving to under
stand, as many saints interpret, that if it were needful for
the salvation of his neighbours, he would choose to be
separated from the sight of Jesus Christ and of His glory,
either for a long time, or until the ending of the world,
for that he had no greater glory than to love Christ our
Lord, to accomplish His holy will, and to gain many souls,
(54) 2 Cor. xi. 29. Rom. is. 2.
(55) Gal. iv. 19. 1 Thes. ii. 7.
(5G) Phil. i. 23. S. Th. 2, 2, q. clxxxii. 2,
Vol. V-20.
306 MEDITATION XXXI.'
who might love and serve Him everlastingly. (5 7) For
whom he might say much better than Moses: — « Either
forgive them this trespass, or if Thou do not, strike me out
of the book that Thou hast written ;"(58) for I had rather
be separated from Thee, without sin, than that so many
souls should perish through their offence.
Colloquy. — 0 most sublime and profound charity,
\vhich ascended so high that thou contentest thyself
with no less than to possess Almighty God, and des-
cendest so low that thou art willing without sin to be
deprived of God, that so thou mayest please Him.
Grant me, Lord, a charity like to this, which may
place her rest in giving Thee contentment, though it
be with the loss of my own, delighting to gain many
souls who may enjoy Thee, world without end.
Amen.
4. Lastly, it is much to the praise of this charity of the
apostle, that it extended itself even to his enemies and perse
cutors, loving them as friends, and performing towards
them all the laws of love; and so he said: — "We are
reviled, and we bless ; we are persecuted, and we suffer it;
we are blasphemed, and we entreat" and pray for our blas
phemers. And again to the Corinthians he said : — " I
most gladly will spend and be spent myself for your soul :
although loving you more, I be loved less."(59) Hence,
if any, through envy, or contention, or that they thought
it afflicted him, began to preach Christ, he not only
weighed it not, nor complained of them, nor conceived
envy, nor diverted them, but rejoiced and exulted that
Christ was preached and souls profited. From all these
considerations I am to draw an inward desire of imitating
the inflamed zeal of this apostle towards my neighbours,
(57) Rom. is. 3. S. Chrys. S. Th. ct, alii. (58) Exocl. xxxii. 32.
(59) 1 Cor. iv. 12. 2 Cor. xii. 15.
OF THE LIFE AND VIRTUES OF ST. PAUL. 307
good or evil, friends or enemies, beholding Jesus Christ in
them, for whose sake all ought to be loved.
POINT IX.
From this charity proceed other singular virtues, by
which the apostle discovered his perfection, some of which
we will consider in particular.
1. The first was, his great obedience to the will of Al
mighty God, and to all the inspirations by which He mani
fested it to him; and so, being commanded to go and
preach in Macedonia, or in Jerusalem, or elsewhere, he
presently went, though he knew that he was there to
suffer grievous persecutions and afflictions ; for he made
much more account of his soul than of his life, and of
accomplishing the will of God than of seeking his own con-
tentment.(GO) And having obeyed in all this, yet he did
not glorify himself, nor suppose that he had done anything
of moment, because he esteemed what he had done to be of
necessity and of obligation ; as if he had said, I am an " un
profitable" servant, I " have done that which" I "ought
to do."(61)
2. The second was, great care in the custody of Ms
tongue, and most exact circumspection in his words, as well
in preaching as in conversing with men, as appears by
what he wrote to the Corinthians: — "For we are not as
many, adulterating the word of God, but with sincerity,
but as from God, before God, in Christ we speak."(62) O
perfect man, truly religious, who so could keep his tongue,
that it did not stumble in a word, that so his religion
might not be vain, nor his perfection at all diminished! (63)
0 that I could so bridle my tongue in speaking, as always
to speak with sincere intention, following the divine inspi-
(60) Act xvi. 9 ; et xx. 22. (61) 1 Cor. ix. 16. Luc. xvii. 10.
(62) 2 Cor. ii. 17. (63) Jac. i. 26.
308 MEDITATION XXXI.
ration, thinking that God sees me, and always to discourse
of Jesus Christ.
3. The third was, an interior desire to profit in virtue,
and always to go forward and to advance himself in it : for
after so many labours he did not imagine himself to have
attained the summit, but always followed his purpose of
greater perfection, and forgot those things that were past,
and stretched forward to new things, even to the obtaining
the reward of the high vocation.
4. The fourth was, admirable dexterity in joining virtues
together which are not united but with great difficulty, such
as humility and magnanimity, meekness and zeal, the
bowels of mercy and the uprightness of justice, chastising
offences when it was necessary, and resisting those who
lived not conformably to the truth and sincerity of the
Gospel which he preached. (64)
o. The fifth was, a great desire to go to see Christ our
Lord, by reason of the great love which he bore Him, so
that he sighed within himself, expecting the perfect " adop
tion of the sons of God," and further said, that Christ was
his life, and that it was " gain" for him to "die" because
by dying he should gain always " to be with Christ," and
with this desire he said, that although he wished to be
with God, yet, whether absent or present, he desired in all
things to please Him. (65) Hence proceeded that confi
dence and security which he had of obtaining glory, so
that he might rightly say: — " I have fought a good fight,
I have finished nay course, I have kept the faith. As to
the rest, there is laid up for me a crown of justice, which
the Lord the just judge will render to me in that day;
and not only to me, but to them also that love His com-
ing."(66) Hence likewise proceeded that great prompti-
(64) 1 Cor. v. 5. Gal. ii. 11.
(65) Rom. viii. 23. Phil. i. 21. et 23. (66) 2 Tim. iv. 7.
OF THE LIFE AND VIRTUES OF ST. PAUL. 309
tude and generosity of mind with which he offered himself
to die for Christ, for the good of souls, which he declared
by the works of his whole life ; for his life was nothing
else but a continued death for Jesus Christ and his neigh
bours, and therefore he said :— " For Thy sake we are put
to death all the day long," and are handled and " accounted
as sheep of slaughter/' And elsewhere he says : — " We
who live are always delivered unto death for Jesus' sake."
And again: — I protest "I die daily by your glory,
brethren, which I have in Christ Jesus our Lord. "(6 7)
6. Finally, when occasion offered, lie laid down his life
for Christ our Lord ; and though the manner of his death
appeared easy, for probably he was not crucified, as St.
Peter was, yet the cause of this was, that his whole life
after his conversion had been, as we have said, " with
Christ nailed to the cross,''(68) bearing the marks and
signs of His Passion ; fulfilling in his body that which was
wanting to the sufferings of Christ, applying their virtue
and efficacy to His body, which is the Church, at the ex
pense of his own labours ; and with this fervour he was
prepared to undergo the death of the cross, if it had been
granted to him : he even desired to die a thousand different
deaths, to manifest by them the great love he bore to his
Lord and master.
Colloquy. — 0 celestial master, who, after Tliou
ascendedst into heaven, madest election of this new
disciple, and didst so elaborate and polish him with
Thine own hand, as to despoil him of all eartlily affec
tions, and clothe him with heavenly. I humbly be
seech Thee by his merits that Thou vouchsafe to
accept me for Thy disciple, so assisting me with Thy
copious grace, that I may imitate Thee, as he imitated
(67) Eom. viii. 36. 2 Cor. iv. 11. 1 Cor. xv. 31.
(68) Gal. ii. 19 ; et vi. 17.
310 MEDITATION XXXlIi
Thee, that I may come to enjoy Thee in his company
for ever and ever. Amen.
MEDITATION' XXXII.
OP THE VOCATION OB1 CORNELIUS THE CENTURION: AND THE REVELATION
WHICH ST. PETER HAD CONCERNING THE CONVERSION OF THE GENTILES.
POINT I.
" There was a certain man in Caesarea, named Cornelius,
a centurion of that which is called the Italian band, a
religious man and fearing God with all his house, giving
much alms to the people, and always praying to God."(l)
1. Here consider the excellent virtues with which this man
disposed himself to receive the favours which God conferred
on him, illuminating his understanding to receive the
faith of Christ, and imparting to him the plenitude of the
Holy Ghost, together with the gift of tongues, as to the
other apostles.
i. He was " very religious" i. e., much given to things
belonging to the worship of God, and to the works of His
holy service. — ii. He feared God, flying from all which was
sin: he accomplished the two parts of justice, which are to
decline from evil, and to follow good. And the example
which he gave was so effectual, that all his family imi
tated him, for such as the master is, such are the servants,
and such as the father of the family, such are those like
wise of his household. — iii. He was a great alms-giver,
giving liberally to the poor who asked of him, not making
any difference or exception. — iv. He was much addicted to
prayer, for it is said of him, that " he prayed always ;"
that is to say, with great frequency and continuation in
(1) Act, x. 1.
OF THE VOCATION OF CORNELIUS. 311
the hours assigned to it. Tims it appears that he observed
the custom of praying at the ninth hour, as he himself
affirms, saying, " I was praying in my house at the ninth
hour,'' (2) and though he was a Gentile by nation, yet he
exercised himself in such works, for both Almighty God
mercifully prevented him with His assistance, and he care
fully profited by the example which he observed in the
godly, with whom he conversed in that city; this man,
Christ our Lord, doth set before us for our confusion, who
having the faith of Christ, and enjoying the benefit of the
holy sacraments, yet with all this, perform not that which
a heathen and a soldier did.
2. Then will I consider tlie manner in which Almighty
God called him, to impart to him the light and perfection
which was wanting in him. For he " saw in a vision,
manifestly, about the ninth hour of the day, an angel of
God, coming in to him, and saying to him, Cornelius.
And he beholding him, being seized with fear, said : What
is it Lord? And he said to him: Thy prayers and thy
alms are ascended for a memorial in the sight of God.
And now send men to Joppa, and call hither one Simon,
who is surnamed Peter, he will tell thee what thou must
do." (3) In which appears the sweet providence of our
Lord in thus attending to the salvation and perfection of
His elect: for when He sees any one do on his part what he
is able, and according to his knowledge and forces by
divine assistance, He speedily approaches to instruct him
in what he knows not, and to give him new assistance to
perform what else he could not, using to this effect, when
necessary, extraordinary and miraculous means, as He did
in this occasion : whence I will conceive great confidence
in this fatherly providence of Almighty God, and will
(2) Act. x. 30 (3) Act. x. 3.
312 MEDITATION XXXII.
render Him continually praises for so singular favours
imparted to us by its means.
Colloquy. — 0 my beloved, how shall not I have
great care of Thee, seeing Thou hast so great care of
me ? My salvation shall be most sure if Thou take it
into Thy charge, beholding with especial providence
what is wanting in me, that Thou mayest presently
supply the same. Grant me, dear Lord, to perform
till I know and can, and discover to me by Thy divine
light what I do not understand, assisting me with
Thy grace to fulfil the same. Amen.
3. The angels, especially our guardians, are instruments
and ministers of the divine providence, in the work of our
salvation, and to them it appertains, to assist invisibly those
that pray, and to present to God their works and prayers:
(4) and so this angel who guarded Cornelius appeared to
him in the time of prayer, and said to him two things: —
i. First, that his prayers and alms had ascended into the
remembrance and sight of God, so that they did not remain
below on earth, but flew and ascended up to heaven : nor
was God forgetful of them, but had them present in His
remembrance and in His sight, where they solicited and
negotiated the salvation and perfection of Cornelius, and
both of them ascended together, because prayer helps
alms, and again alms assist prayer.
Colloquy. — 0 my soul, if thou desire to negotiate
thy salvation with Almighty God, send to Him before
hand these two solicitors, against whom there are no
gates shut in the Kingdom of heaven, " for the prayer
of him that humbleth himself shall pierce the clouds,
,...and he will not depart till the Most High behold;"
and if thou "shut up alms in the heart of the poor, it
shall obtain help for thee against all evil."(5)
(4) Heb. i. 14. Tob, xii. 12.
(5) Ecclus. xxxv, 21. Ibid. xxix. 15.
OF THE VOCATION OF CORNELIUS. 313
ii. The angel told Cornelius to send for St. Peter, and
he would tell him what he should do. By which we see
that the divine providence, although it governs us by
angels in those things which men cannot do, yet in those
things which they can do, He will govern by them: and so
the angel would not tell Cornelius what he was to do,
although he could, but remitted him to St. Peter, to the
end that he might receive them from his mouth, and in
spired St. Peter to come to instruct him. Whence I will
learn to subject myself to such sort of government as God
has appointed, as well to honour His ministers, as to keep
us in humility, for the mutual necessity we stand in one
of another, as we have observed in the meditation on Saul
and Ananias.
POINT II.
Cornelius " called two of his household servants, and a
soldier who feared the Lord, of them that were under him.
To whom, when he had told all, he sent them to Joppa. .
And drawing nigh to the city, Peter went up to the higher
parts of the house, to pray about the sixth hour. And
being hungry, he was desirous to taste somewhat. And
as they were preparing, there came upon him an ecstasy of
mind." (6)
1. Here I will consider the laudable custom of the
apostles, in the practice of prayer, choosing and assigning
for prayer, place, time, and hours convenient. For St.
Peter, in order that he might pray, went up to the highest
and most retired place in the house, whither the noise of
the people that were below could not ascend. By which
is represented the work of perfect prayer, which is the
ascending of the soul to Almighty God, withdrawing
ourselves from the noise of importunate imaginations,
which boil in the inferior parts of the soul. (7)
(6) Act. x. 7. (7) S. Damas. S. Th. 2, 2, q. Ixxxii. art. 17.
314 MEDITATION XXXII.
Colloquy. — 0 eternal God, who commandest that
to pray I enter into my closet, and " shut the door,"
to the end that with more quietness and silence I may
offer up my prayer " in secret ;"(8) vouchsafe to assist
me with Thy grace, that I may enter into the most
high closet of my spirit, there to pray and to worship
Thee in spirit and verity. Amen.
2. He chose also the sixth hour for prayer, as Cornelius
had done the ninth, following in this the custom of the
just of Israel, who prayed three times a day, viz. : at the
third hour, which is about nine in the morning : and at
the sixth, which is about noon : and at the ninth, which
is three in the afternoon : which custom of David and
Daniel, all the apostles observed with greater exactness and
reason. (9) For at the third hour the Holy Ghost came down
upon them : at the sixth Christ ascended on the cross :
and at the ninth He gave up the ghost, and descended to
take the spoil of Limbo. Hence will I conceive a very
firm and stable purpose of assigning hours for prayer, and
when the hour shall be come, of leaving all things to
comply with my prayer, as St. Peter didjon this occasion,
who, though he was hungry and desired to eat, yet for
this] omitted not his prayer, but set himself to it before
meat, giving food first to his soul, and then to his body.
3. Christ our Lord, to impart extraordinary favours to
His elect, is wont to choose place and time fit for the pur
pose, and that ordinarily a retired place, and the time of
prayer, for when a man on his own part approaches to
God, and ascends by spirit into His presence, then God
imparts to him those especial favours which He can and
will : for even so in this occasion He suspended the senses
of St. Peter, and elevated him in spirit, to the end that he
(8) Mat. vi. 6.
(9) Ps. liv, 18. Dan. vi, 10. Act. iii. 1. Cass. 1. 2, cap. 9.
OF THE VOCATION OF CORNELIUS. 315
might see the secrets of God, and this suspension is called :
— " Excessus mentis," — " ecstasy of mind :" for the soul
issues out of itself, and is elevated above itself, and far
above its own forces : and when the same is done with in
terior violence, it is called — Raptus, a rapture, (10) for
God violently draws the spirit, and causes it to ascend, as
to St. John, to see His divine mysteries.(ll) Whence I
will gather, that notwithstanding it be not secure, to wish
and procure such ecstasies, yet I ought to seek and desire
that ecstasy of love, which may pluck me out of myself,
and may transport me into Jesus Christ, to the end that I
may say with the apostle St. Paul : — " I live, now not I
but Christ liveth in me/'(12) because forsaking all tem
poral things, and myself with them, I cease to be my own
and begin wholly to be Jesus Christ's, delighting to think
on Him, to speak of Him, and in all things to please Him.
Colloquy. — 0 God of love, cast upon me this excess
of love. 0 omnipotent love, ravish my heart, and
transport it thither where Thou art, that I may always
be with Thee united by love, and Thou mayest always
live in me, governing me by Thy love. Amen.
POINT III.
In this ecstasy of mind, St. Peter "saw the heaven
opened, and a certain vessel descending, as it were a great
linen sheet, let down by the four corners from heaven to
the earth ; wherein were all manner of four-footed beasts,
and creeping things of the earth, and fowls of the air.
And there came a voice to him : Arise, Peter : kill and
eat. But Peter said, Far be it from me, Lord : for I
never did eat anything that is common and unclean. And
the voice spoke to him again the second time : That which
(10) Act. x. 10. 2 Cor. v. 13 ; et xii. 2. (11) Apoc. iv. 2.
(12) Gal. ii. 20. S. Dionys. cap. 4, de Divi. Norn. S. Th. 2, 2, q.
clxxv. art. 2.
316 MEDITATION XXXII.
God hath cleansed, do not thou call common. And this
was done thrice, and presently the vessel was taken up
into heaven.'-'(13)
1. As Christ our Lord, when He preached in this mor
tal life, used parables and similitudes to discover the mys
teries of the Kingdom of heaven ; even so, also spiritually
is He wont similarly to imprint in our imagination figures
'by which the mystery He discovers is represented, as He did
here with St. Peter, and with St. John, in the revelations
of the Apocalypse, and even to this hour also is accustomed
to communicate Himself after this manner to whom He
will. But it is my business, only to form in my imagina
tion if I conveniently can, the images and figures of those
things which He has revealed to me in His faith; for
example, Christ made a little infant, laid in a manger,
bound to the pillar, or nailed on the cross, to move me by
the means'of these figures to a greater love of our Lord,
who is represented in them ; all other things I will leave
to His divine providence, that He perform that which
shall be most expedient. But in this present figure shines
forth the infinite charity of God our Lord, in vouchsafing
to admit into His Church, and into heaven also, as far as
He is concerned, all the sinners of the world, the cove
tous, the carnal, and the proud, figured by those three
kinds of living creatures, beasts, serpents, and birds,
gathering them, not only out of that little corner of
Judea, but from the four corners of the world; for to
this end He descended from heaven to earth, and clothed
Himself with the most pure sheet of His humanity ; for
this He exhibited to Himself His Church, white and pure,
without stain or blot ; for this He directed the preaching
of the four Evangelists, whose doctrine is from heaven, for
the salvation and life of the world.
(13) Act. x. 11.
OF THE VOCATION OF CORNELIUS. 317
Colloquy. — I give Thee thanks, 0 most sweet and
most merciful Jesus, for the infinite charity with which
Thou callest all sinners, and desirest to lay all upon
Thine own shoulders, to carry them to the kingdom
of heaven. 0 my beloved, how admittest Thou such
savage beasts and serpents into a sheet so white and
pure ? Their abode ought to be in the deserts, and
in the holes and caves of the earth ; why dost Thou,
then, draw them thence, and put them in this precious
sheet to bring them to heaven, and to place them in
those eternal tabernacles ? Henceforth I will no more
doubt of Thy infinite mercy, since it shows itself so
ample in redressing our misery.
2. I will consider, secondly, what that voice signified
•which spoke to St. Peter, and in him to all the ministers
of Jesus Christ. ** Occide et manduca :" " kill and eat.1'
As if He had said, Since thou art hungry, and desirest to
eat, kill these savage beasts, these serpents, and these
devouring birds, and eat of them; to signify that it is
proper to priests, confessors, and the ministers of Christ,
to kill sinners, as touching their sins, taking from them
their carnal and beastly life which they led, by means of
the sacraments of Baptism and Penance, and forthwith to
eat them, and to incorporate them with the Church as
members, and to unite them with Jesus Christ by charity,
and similitude of life ; for Christ our Lord detests and
rejects living sinners, — to wit, such as live and continue in
ein ; but admits within Him such sinners as are dead to
sin, because this death brings to them a new being, and
life of grace.
Colloquy. — 0 eternal God, since Thou commandest
Thy ministers that they kill and eat, Thou, 0 Lord,
vouchsafest to kill and eat by their means, assisting
them efficaciously to accomplish that which Thou
commandest with so great mercy.
31 8 MEDITATION XXXII.
3. Then will I consider the answer of St. Peter, who at
that time was not assured of the will of Almighty God
concerning the admission of the Gentiles into the Church
of Jesus Christ: and this he signified in refusing to eat
those creatures, which were held unclean according to the
ancient law. But a voice from heaven said to him :—
" That which God hath cleansed, do not thou call com
mon : that is to say, Eefuse not to admit to my faith and
religion, those whom I have chosen in my eternal ordina
tion to be holy, although they appear to thee to be pro
fane. "Whence appears how contrary it is to the spirit of
Christ, that preachers and confessors should abhor sinners
who fall at their feet, how sinful and abominable soever
they be, since God draws them thither to convert them,
and to make them just.
Colloquy. — 0 immense charity of Jesus Christ, how
many ways dost Thou take to manifest the love which
Thou bearest to sinners ? Who shall abhor to receive
them, since Thou abhorrest not to call them ? Who
shall refuse to eat this meat, which Thou declarest to
be holy ? Give me, dear Lord, this hunger of saving
sinners, that I may eat them with great contentment,
and may incorporate them with Thee by grace, whom
Thou attractest by true penance. Amen.
4. Consider, lastly, how this voice sounded three several
times, to the end that it might penetrate and be imprinted the
deeper in the heart of St. Peter ; even as he was thrice
examined concerning his love towards Jesus Christ, and
was commanded by Him three several times to feed His
sheep. And immediately that sheet was received into
heaven, to show that God held heaven open for all such
heathens as should be converted to Him, although they
were most grievous sinners.
OP THE VOCATION OF CORNELIUS. 319
Colloquy. — Rejoice, 0 my soul, beholding that sheet
taken and assumed up to heaven, full of beasts, ser
pents, and devouring birds, i. e., of grievous sinners,
not living, but dead ; dead indeed to sin, but alive to
grace. Study to kill in thyself the life of the old man,
and to rise again with Jesus Christ to the life of the
new man, that entering with Him into heaven, thou
mayest sit on a seat in the throne of His glory, world
without end. Amen.
POINT IV.
"Now whilst Peter doubted within himself what the
vision that he had seen should mean ; behold the men
who were sent from Cornelius, enquiring for Simon's
house, stood at the gate. Arise, therefore, and get thee
down, and go with them, doubting nothing; for I have
sent them And the day following he arose and went
with them And the morrow after he entered into
Csesarea. And Cornelius waited for them, having called
together his kinsmen and special friends.'' And Peter,
understanding from Cornelius what had happened to them,
began to preach Jesus to them, and as " Peter was yet
speaking these words, the Holy Ghost fell on them that
heard the word, and " they spoke with tongues, magnifying
God."(14)
1. Our Lord Christ sometimes does not express the
meaning of the visions fie discovers to His servants, which
He does out of His providence, partly to ground them in
humility; partly that by means of prayer they may obtain
this understanding of Almighty God ; as also to give to
them at the most convenient time and opportunity, as it
happened to St. Peter on this occasion ; who, obeying the
voice of the Holy Ghost, went to the place where Corne
lius and his people expected him, and preached to them
(14) Act. x. 17, et seq.
320 MEDITATION XXXII.
Jesus Christ crucified with so great fervour, that all
believed, and received the Holy Ghost, together with the
gift of speaking in divers tongues.
2. In this place is to be considered the infinite liberality
of Almighty God, in imparting so great gifts to Gentiles,
according to that which St. Peter said in this place : — " In
very deed I perceive that God is not an acceptor of per
sons, since He bestows so liberally a gift so precious as the
Holy Ghost on men who had been beasts and serpents, and
who had adored these base creatures for gods, and on
those who had had, so to speak, tongues of serpents,
to blaspheme God, and to poison their neighbours, he
bestowed tongues of fire, with which to glorify God, and
to publish His singular greatness. And although God
illuminated them by little and little, and softened them
by the sermon of St. Peter, yet on a sudden, and in an
instant. He changed, justified, and filled them with His
gifts and graces, giving them great cause for joy, all
receiving baptism by the order of St. Peter, and together
with baptism new increase of grace, and of joy ; the
apostle likewise greatly rejoicing in these first fruits of
the Gentiles, which this day he offered up to his master,
to whom be all honour and glory, for ever and ever.
Amen.
OF THE LIFE OF OUR BLESSED LADY. 321
(V.) MEDITATIONS ON THE LIFE AND ASSUMPTION
OF OUR LADY-HEP, BLESSEDNESS AND VIRTUES-
DEVOTION TO HER AND ON THE HAPPINESS OF
THE BLESSED IN HEAVEN.
MEDITATION XXXIII.
OF THE ADMIRABLE EXERCISES OF VIRTUE, IN WHICH THE BLESSED
VIRGIN OUR LADY EXERCISED HERSELF AFTER THE COMING
OF THE HOLY GHOST.
To make an end of the glorious mysteries of Christ
our Lord, whose glory was in a certain manner complete,
when He had His mother glorified with Him, I will here
insert meditations of the life, death, and Assumption of ili&
glorious Virgin our Lady, who after the coming of tha
Holy Ghost, as the Church gives us to understand in tha
Gospel, which is sung on the day of her Assumption,
chose the better part of Mary, yet not absolutely leaving
the part of Martha, but performing its highest duties,
exercised herself, not only in serving God by contempla
tion, but also in attending to the spiritual good of her
neighbours, for the glory of her Son, and for the comfort;
and increase of the primitive Church, which was the prin
cipal cause why Christ our Lord took her not immediately
with Him up to Heaven, but left her for almost fifteen
years here on earth, that in His absence she might per
form those offices which He Himself was wont to perform,
towards His disciples, as we shall presently see.
POINT I.
The Blessed Virgin our Lady, illuminated by the
Holy Ghost, retired not into the deserts, as Mary Mug-
Vol. V-2i.
322 MEDITATION XXXIII.
dalen did, but chose to lead, after the example of her
Son, a common life amongst the other disciples in order to
assist them \vith her example, keeping with great perfec
tion the Evangelical counsels, of whom the disciples them
selves learned to keep them.
1. First she embraced Evangelical poverty, taking a
vow to that effect, unless she had made it before, which
seems more probable; but then she kept the same with
greater strictness, living on the alms which the apostles
distributed amongst the faithful and other widows, (1)
contenting herself much better than did St. Paul, (2)
having wherewith to sustain and to clothe herself, for she
held as yet very fresh in memory, the gall, the vinegar,
and the nakedness of her Son upon the cross, in compari
son of whom all which she suffered seemed little. And,
therefore, as truly poor in spirit, she always desired to feel
in herself greater effects of poverty, and with it conjoined
her sister humility, which the saints call by the same
name, on which we will, therefore, make a special medita
tion.
2. She practised most excellent obedience, not only to all
things which Christ our Lord left established in the Evan
gelical law, but also those which St. Peter and the other
apostles ordained to be observed in the universal Church,
she being the first in obeying and subjecting herself to all
such ordinances, recollecting that saying of her Son: —
" Whosever shall do the will of my Father that is in
heaven, he is my brother, and sister, and mother;'"' (3) and
therefore she would in nothing more demonstrate herself
to be the mother of Christ than in obedience to Christ,
and to those whom He had constituted in His place.
Colloquy. — 0 Sovereign Virgin, I rejoice that tliou
art the Mother of Christ my Lord by a double title,
(1) Act iv. 35. (2) 1 Tim. vi. 8. (3) Mat. xii. 50.
OF THE LIFE OF OUE BLESSED LADY. 323
both because thou engenderedst Him in thy womb, and
because also thou conceivedst Him in thy spirit by
perfect imitation; it only remains, 0 Lady, that thou
be His mother by a third title, engendering Him like
wise spiritually in the hearts of the faithful ; engender
Him, I beseech thee, within my soul, obtaining that
He may always live there, world without end. Amen.
3. She excelled all others in chastity, of which, as has
been said in the second part, Med. 4, she made a vow, and
kept it perpetually with a purity more than angelical,
for which cause holy Church calls her not only Virgin of
virgins, but also virginity itself, saying: — "Holy and
immaculate virginity," " I know not with what praises I
may extol thee." I only now add, that as the Ark of the
Testament was made of the wood sethim, a wood incorrup
tible, was gilded with most pure gold, "intus et foris/'
".within and without :''(4) even so this Virgin adorned her
incorruptible chastity with most pure virtues, as well with
those which perfected the body in exterior works, as those
which perfected the spirit in interior, that so she might be,
as the apostle says, " holy," by pre-eminence, " both in
body and in spirit.' '(5) Amongst others we will consider
some which St. Ambrose recounts for the custody of chas
tity. (6)
i. The first was rare modesty in all the exterior motions
of the body, with a certain celestial composure in her
countenance, in her gait, and in her manner of speaking,
insomuch that the exterior comportment of her body was
a model of the inward sanctity of her soul; and by her
outward carriage might well be known the beauty of the
interior building, in which, as it were, rays of the divinity
shone most marvellously.
(4) Exod. xxv. 11. (5) 1 Co-, vii. 34.
(6) Lib. 2, de Virgimb.
824 MEDITATION XXXIII.'
ii. The second was admirable silence, full of wisdom and
discretion, speaking only when it was needful, and that in
very few words, and with a very humble voice, as it
appears by what is related of her in the Gospel. And on
this account her lips are compared to " a scarlet lace, and"
her " speech sweet," (7) giving to understand that she was
very sparing in her words, but yet with tokens and signs
of singular charity, as was said in its proper place.
iii. The third was singular temperance and abstinence,
observing in her refection a certain celestial rule, which
St. Ambrose relates, saying, (8) " Gibus plerumque obvius,
qui mortem arceret, non delicias ministraret." Her ordi
nary kind of meat was such as was to be found everywhere,
which she took in such quantity as might suffice to keep
her from dying of hunger ; nor did she eat it for the plea
sure's sake. Moreover, after the Ascension of her Son, she
accomplished that which He said : — " Can the children of
the bridegroom mourn, as. long as the bridegroom is with
them? But the days will come when the bridegroom shall
be taken away from them, and then they shall fast." (9)
She therefore fasted very rigorously, but especially when
8he petitioned anything of Almighty God for the good of
the universal Church, joining fasting and penance with
prayer, as she related afterwards to St. Elizabeth. (10)
iv. The fourth was very admirable watching, for as the
same saint says, she only slept so much as was necessary
to sustain nature, and when she could no longer resist it ;
neither then was she altogether idle, for, her body sleep
ing, her soul watched, either repeating what she had read,
or continuing what she had interrupted, or executing
something which she had proposed, or proposing something
anew, with divers affections of spirit, according to that
(7) Cant. iv. 3. (8) p. 2, Med. vii. et. p. 3, Med. ix.
(9) Mat. ix. 15. (10) S. Bon, in vita ChristL
OF THE LIFE OF OUR BLESSED LADY. 325
of the Canticles, saying : — «< I sleep, and my heart
watched.'' (11)
v. The fifth was great diligence in all exterior works,
which belonged to the worship of God, to the service of
her Son, to the management of her poor habitation, and to
the good of her neighbours, performing the works of reli
gion, of piety and mercy with great punctuality. This
virtue St. Ambrose notices, annexing it with the former
in these words: — " How shall I, recount the small refection
of the Virgin Mary, and her great labour and occupation?"
Her exercise was such as surpassed her forces ; her food
was so little that nature almost fainted ; her occupation
was so continual that she admitted no interruption ; she
ate so seldom, that sometimes she passed whole days without
food.
vi. The sixth virtue was most vigilant custody of her heart,
whence, as the Wise man says, " life issueth out :''(12) so
that when she went abroad, although it were in company, yet
" nullo meliore sui custode, quam se ipsa utebatur" — •< she
had not a more secure keeper of herself than she herself/'
who always watched in the custody of her senses, composed
her bodily motions, and kept her heart purely intent upon
her God, whom alone she studied to please without making
any account of the vain judgments and sayings of men : —
" Arbitrium mentis solita non homines, sed Deum quserere."
" She sought as judge and witness of her conscience, not
men, but Almighty God," whose glory, as she always
regarded it, so she always wished it, and, as far as in her
lay, procured it.
Colloquy. — 0 sovereign Virgin, more pure than the
very angels of heaven, I rejoice that thou art the
mirror of virgins, the pattern of Religious, and the
mistress of Evangelical perfection. Implore thy Son
(11) Cant. v. 2. (12) Prov. iv. 23.
326 MEDITATION XXXIII.
to adorn me with thy holy virtues, that I may perfectly
fulfil all His counsels. Amen.
POINT II.
Notwithstanding our Blessed Lady always practised
most sublime prayer and contemplation, as has been said
in the second part, (13) yet as she increased in years, so
she likewise increased in the gifts of God, particularly in this:
— here are to be considered certain things in which we
may imitate her, according to our ability.
1. The first is, that she entirely, by a special privilege,
was exempt from the four impediments of prayer and con
templation which the glorious St. Bernard calls, " guilt
gnawing," " care pricking," " sense coveting, '* and " troops
of vain thoughts troubling the imagination ; "(14) for the
Blessed Virgin was not like to the Sulamitess, which is a
soul captive and taken prisoner by her own passions, who
troubles herself for those chariots of Aminadab, averting
herself from the sight of our Lord in holy prayer, until He
call her effectually four times, saying: — " Return, return,
O Sulamitess; return, return, that we may behold thee:"(15)
for this most sacred Virgin always beheld Almighty God,
nothing being able to divert, nor to withdraw her sight a
moment from Him.
2. To this it greatly availed that she had in her very
perfectly all the virtues which dispose to prayer and contem
plation, which she made use of to ascend to heaven ; espe
cially a most lively faith in the divine mysteries, great
confidence in God our Lord, profound humility, and above
all, inflamed charity, with supereminent wisdom, and the
other gifts of the Holy Ghost. And as these virtues were
now at their full growth in her, so likewise her contem-
(13) Medit. iv.
(14) Serm. xxiii. in Cant. (15) Cant. vi. 12.
OF THE LIFE OF OUR BLESSED LADY. 327
plation was the more perfect, for which cause the angels
said of her with great admiration : — " Who is she that
goeth up by the desert as a pillar of smoke, of aromatic
spices, of myrrh and frankincense, and of all the powders
of the perfumer ?"( 16) As if they had said :— " Who is
this that is full of the myrrh of mortification, and of the
incense of prayer, and of the odoriferous powder of all
virtues, which, being cast upon the coals of charity, ascend
up as a most sweet smoke of contemplation, which always
mounts and ascends so high, that we lose sight of it?"
Colloquy. — 0 most holy Virgin, I rejoice that living
in earth, thou always hast thy conversation in heaven,
soaring so high that thou causest great admiration to
the angels themselves, who behold thee. Draw me,
0 pious Virgin, after thee in the odour of thine ex
amples, and enkindle in my soul so great a fire of
charity as may consume in her all that is earthly, and
may lift her up to contemplate that which is heavenly.
Amen.
3. This lady frequented very often the places in which her
Son had wrought the mysteries of our redemption; she visited
the Garden of Gethsemane, the mount of Calvary, the holy
sepulchre, and the mount of Olivet, whence He ascended
up to heaven, and the sacred chamber in which the Holy
Ghost descended, and first ordained the most holy Sacra
ment of the altar. All these visits she made with great
reverence and devotion, and with very high contemplation
of the mysteries which were wrought in them, receiving
new illustrations concerning them.
Colloquy. — 0 sovereign Virgin, how happy were
he that might follow these thy steps and paces in this
journey, ascending with these to the mountain of myrrh,
(16) Cant. iii. 6.
328 MEDITATION XXXIII.
and to the little liill of incense, beholding as thou
beheldest that which Christ suffered on this mountain,
and the manner in which He prayed on this hill. Lead
me, 0 Lady, in thy company, and so direct me that I
may ascend with security, and so illustrate me that I
may contemplate the same with profit of spirit.
Amen.
4. This excellent lady prayed most instantly in every
place and in every time, and that with the greatest continu
ation that ever pure creature prayed, accomplishing in this
the counsel of her Son, who says: — "That we ought always
to pray, and not to faint:"(17) for she prayed and contem
plated both day and night, and yet wrought with her
hands ; and although she slept, as has been said, yet she
frequently thought on Almighty God, who visited her
•with visions no less delightful than those of Jacob, when
sleeping he saw the Kingdom of God, in figure of that
ladder, which standing upon the earth, touched heaven. (18)
And generally in her contemplation, she received extra
ordinary favours, far greater than all the Saints of the
New and Old Testament ever received. Almighty God
appeared often to her as He did to Moses, speaking with
her, not by figures, nor in dreams, but mouth to mouth,
and face to face, with the greatest clearness that is com
patible with this mortal life. She was rapt, like St. Paul,
even to the third heaven, and entered into paradise itself,
where she heard the secrets of God, which it is not lawful
to utter to men. She was elevated in spirit like St. John
the Evangelist, to see the things that were to come, and
that with greater light than he. She saw several times
the heavens open, as did St. Stephen, and her Son sitting
upon the right hand of the Father. Finally, such and so
great were her delights, that the angels admiring her,
(17) Luc. xviii. 1. (18) Gen. xxviii. 12.
OF THE LIFE OF OUR BLESSED LADY. 329
said : — " Who is this that cometh up from the desert, flow
ing with delights, leaning upon her beloved?" (19) As
if they had said, — " Who is this who ascends up by con
templation as high as heaven, and in this ascending re
ceives abundance of delights, with so great favours, that
she always leans upon her beloved, united with Him by
perfect love, and leaning upon Him by very firm and
assured faith."
Colloquy. — 0 most holy Virgin, I rejoice to see
thee so full and abounding in delights, and so united
by love unto thy beloved ; well hast thou deserved
them for the manifold labours which thou hast suffered
for His sake ; well mayest thou say with David : —
" According to the multitude of my sorrows in my
heart, Thy comforts have given joy to my soul."(20)
Impart, 0 my lady, some little drop of this celestial
liquor to me thy servant, that I may take delight to
run in the way of the divine commandments, with
enlargement of heart, like thine.
5. This devout Lady, communicated every day with
extraordinary faith reverence, and devotion, receiving her
Son in the Blessed Sacrament to unite herself with Him
daily anew, and delighting herself to see Him and enjoy
Him in this Sacrament, till she might come to see Him in
His glory. In every communion she received such aug
mentation of grace, by reason of her most excellent dis
position, as it is impossible to declare in words. Oftentimes
also, Christ our Lord shewed Himself to her in the same
form, which then He had, and as He has done since to
many others of His servants.
Colloquy. — 0 most holy Virgin, I rejoice to see
thee every day renew that first joy which thou feltest
in the Incarnation, receiving sacramentally into thy
(19) Cant. viii. 5. (20) Ps, xciii. 19.
330 MEDITATION XXXllI.
breast Him whom tliou then receivedst into thy
bowels. For His sake, I humbly beseech thee, obtain
for me such disposition to receive Him, that here He
so fill me with His grace, that hereafter I may enjoy
Him with thee in His glory. Amen.
POINT III.
As the Virgin our Lady entered every day into the
wine cellars of her Son, so she burned in desire to exercise
accordingly all the acts and works of charity : whence
arose in her a most inflamed zeal of the glory of God, and
salvation of souls, but perfectly ordered; wherein we may
all imitate her.
\ . First, she vehemently desired the salvation of all
men, which she solicited by prayers, and by all means she
possibly could, now praying for the preachers of the Gos
pel, that God would give them efficacy in their words,
and for sinners themselves, that God would vouchsafe to
touch their hearts. And it may be believed, that by her
prayers, at the first and second sermon of St. Peter, so
many thousands of men were converted. As also St.
Paul, for whom she prayed no less than St. Stephen did.
She likewise prayed for the martyrs, that God would give
them constancy and victory. And holding her hands
lifted up to Almighty God, much better than Moses did,
when the people of Israel overcame, how should not they
overcome for whom she prayed?
Colloquy. — 0 sovereign Virgin, pray for this thy
servant, when he fights against his enemies, for, thou
praying for me, I shall overcome by thee, and thine
shall be the glory of my victory.
2. She likewise assisted souls with the rare example of her
life, which was indeed a dumb preacher, but most effectual
to provoke and move to all virtue, for there shone in her
OF THE LIFE OF OUR BLESSED LADY. 331
a certain divinity so great, that, as St. Dionysius said of
her, unless faith corrected the understanding, all would
take her for God, as her Blessed Son was.(21)
3. She assisted with her words, instructing the apostles
in the mysteries of faith, which she knew with more par
ticularity, and with greater light of heaven than they,
comforting and encouraging the faithful who had recourse
to her, not only from Jerusalem, but from the furthest
parts of all the world. For, as St. Ignatius, martyr, said,
all desired to see her as a miracle of celestial sanctity. (22)
4. But her charity went yet further, for, as by the
inspiration of Almighty God, she went from Nazareth
into the mountains of Judea to visit Elizabeth, and by
her means justified John the Baptist — even so by the same
inspiration she undertook now also certain journeys. For
she was at Ephesus, as the Fathers of the council of
Ephesus affirm : and she went to Antioch, as she herself
promised St. Ignatius; and in like manner she went to
other parts, to help and comfort the faithful who desired
to see her, and to strengthen them in the faith, as also to
spread it among the Gen tiles. (23) For, although she was
a great lover of quiet and recollection, yet charity forced
her to issue forth (as is said in the book of Canticles) to
visit the vineyards of the Church, and to see if they
flourished, and whether the flowers of the new Christians
produced the fruit of good works. (24)
5. Finally, at this time, and on this account, as the
same St. Ignatius relates, she endured great murmiirings
and persecutions from the Scribes and Pharisees, and from
all those who abhorred and persecuted her Blessed Son :
(21) Dionys. Carthus. cap. 3, de Divi. Mon.
(22) Epist. i. 2.
(23) Tom. ii. Act. Cons. Ephes. cap. xxvii. Epist. iv. inter Epist,
S. Ignat.
(24) Cant. vii. 12,
332 MEDITATION XXXIII.
in which persecutions she showed herself very patient and
joyful, rejoicing to suffer some contempt for the name and
honour of her Son, and with this her marvellous example
of patience, she greatly encouraged those who were perse
cuted, that they should endure them with the like
patience. But her soul was greatly afflicted at the fall
of certain feeble souls; for with more reason than St.
Paul she might say : — " Who is weak, and I am not
•weak? Who is scandalized, and I am not on fire?" and
that of the psalm, — " The zeal of thy house hath eaten me
up,"(2o) and all my inward parts, as it did those of her
Son, when He beheld the sins of those that profaned it.
But all this moved her to pray with greater fervour, and
to procure with greater solicitude the salvation of souls,
to His glory who created and redeemed them.
Colloquy. — 0 sovereign Virgin, if thou sufferedst
no pains in bringing forth thy natural Son, Jesus
Christ, tliou dost now suffer them in the bringing forth
of thine adopted sons, the whole human race. Thou
art " clothed with the sun," and boldest the " moon
under" thy "feet," and on thy head there is a "crown
of twelve stars,"(26) and notwithstanding all this tliou
criest out through grief, to bring forth this sou, and
form Christ within his heart. Cry out, 0 Lady, I
beseech thee, for me, and cease not to cry until thou
hast engendered Jesus Christ within me, so that He
may live in me, and I in Him, world without end.
Amen.
POINT IV.
The last circumstance from which we may know the
height of sanctity to which the Blessed Virgin attained
is the manner in which she performed her actions, for she
(25) 2 Cor. xi. 29. Ps. Ixviii. 10. (26) Apoc. xii. 1.
OF THE LIFE OF OUR BLESSED LADY. 333
was not only "in all her works exquisite, "(2 7) but as the
Wise man admonishes, most excellent, increasing every
day by innumerable degrees of excellence; for in every
work she employed the utmost of her spiritual strength,
working with the greatest possible affection of heart.
And forasmuch as Christ our Lord pays those who are
fervent in ready money, rewarding them immediately,
and giving them all the increase of grace and charity,
which they have merited by the work they have wrought ;
for this reason the Blessed Virgin, in all her works,
redoubled her spiritual strength, and doubly augmented
the charity with which she loved ; and thus when she re
turned a second time to exercise her acts of love, she
loved with a more redoubled intention than before, and
after this manner went adding and augmenting day by
day with incomprehensible increase ; for charity, as St.
Thomas says, has not in this life any bound or limit in
increase, and the fire of the Blessed Virgin's love never
said, "it is enough."(28)
1. Hence it is that she most eminently fulfilled that pre
empt which says: — " Thou shalt love the Lord iky God, with
thy whole heart, and with thy whole soul, and with thy whole
strength ;" for she employed them all in loving Him with
all the faculties she had, and with all the perseverance
that was possible for her in this mortal life, to which she
was excited by all the motives that she had to love her
Son, as has been considered in the fourth part.
2. After the same manner most excellently did she
accomplisJi that petition of the "Our Father :" — "Thy wid be
done in earth as it is in Jieaven" for she fulfilled it in all
things, both great and small, with as great love, with as
great purity of intention, and with as great diligence and
(27) Ecclus. xxxiii. 12.
(28) S. Th. 2, 2, q..xxiv. art. 7. Prov. xxx. 16.
334 MEDITATION XXXIII.
fervour, as the angels fulfil it in heaven, and even with
much greater, those only excepted which are peculiar to
the state of the blessed. (29)
3. She also seriously endeavoured day by day to extend
and enlarge Tier Jieart, so as to receive greater gifts of
Almighty God, arising from that great confidence which she
had in the abyss of His bounty. (30) Whence it happened
that as Isaias said, she every day renewed her fortitude,
giving it new increase, recovering new feathers, and like
an eagle, flew and soared to the height of perfection, ran
without labour, and walked without weariness, rejoicing
as a giant to run her course with great celerity, even to
its summit.(31)
Colloquy. — 0 glorious Virgin, daughter of the
supreme Prince, how beautiful are the steps and paces
of thy feet, studded with such divine virtues ! Oh
how prosperously dost thou proceed every day, like
the " morning rising," fair as the moon, bright as the
sun, terrible as an army set in array." (32) Thou
beginnest thy works like to the morning, increasing
in light " even to perfect day ;"(33) thou dost prosecute
them like to the full moon, filling them with the ful
ness of conformity to the will of God ; thou dost per
fect them like the sun with singular excellence, illu
minating with them the whole world, and inflaming
them with the love of their Creator ; and finally all
thy works are as an army of virtues set in goodly
array, terrible to the devils, and pleasing to the elect,
whose protection thou art. Take me, I beseech thee,
under thy protection, that through thy favour I may
increase daily, from virtue to virtue, until I come to
see the God of gods in His hill of Sion, world without
end. Amen.
(29) Medit. i. p. viii. (30) Isa. xl. 31. (31) Ps. xviii. 7,
(32) Cant vi. 2, (33) Prov. iv. 18.
OF THE DEATH OF OUR BLESSED LADY. 335
MEDITATION XXXIV.
OX THE GLORIOUS DEATH OF THE BLESSED VIRGIN1.
POINT I.
1. In the first place let us consider the lively and
inflamed desires of the Blessed Virgin, especially in the
latter years of her life, to go and see Almighty God, and
to be united to her Son, which arose, not from the irksome-
ness she had of this present life, nor from any aversion to
the toil she sustained, but only from pure love, which, when
very vehement, greatly desires the presence its beloved,
and nowhere finds rest until it sees Him.
i. And because she was well skilled in the knowledge
of the Holy Scriptures, she drew thence the words of her
affection; sometimes speaking to herself she said with
David: — "Woe is me, that my sojourning is prolonged;
I have dwelt," for a long time, «' with the inhabitants of
Cedar, my soul hath been long a sojourn er:"(l) at other
times speaking with Almighty God she said: — "As the
hart panteth after the fountains of water, so my soul
panteth after Thee, O God. My soul hath thirsted after
the strong living God, when shall I come and appear before
the face of God ?"(2) " Bring my soul out of prison, that
it may praise Thy name ; the just wait for me, ''(3) until
Thou give me the crown of justice, which Thou hast
promised me. Other times speaking with the angels that
visited her, she repeated to them that of the Canticles : —
" I adjure you, O daughters of Jerusalem, if you find my
beloved, that you tell Him that I languish with love ;" (4)
(1) Ps. cxx. 5. (2) Ps. xli. 2. (3) Ps. cxli. 8.
(4) Cant. v. 8.
336 MEDITATION XXXIII.
tell Him that my spirit fails, and my flesh faints for the
desire I have to see and enjoy Him.
ii. Moreover it is to be believed that sometimes there
"was within the heart of the Blessed Virgin that holy contest
between the love of God and her neighbour, which St. Paul
also felt when he said: — " I am straitened between two;
having a desire to be dissolved and to be with Christ, a
thing by far better: but to abide still in the flesh is need
ful for you ;" (5) for the love of God urged the Blessed
Virgin to be dissolved, and to be with Christ ; but the
love of her neighbour, whose necessity she saw, told her
that it was necessary to remain as yet in the flesh, to do
good for them ; and forasmuch as she was perfectly re
signed to the divine will, in a state of the most excellent
obedience, she said what St. Martin afterwards said: —
" Lord, if I be necessary to Thy people, I refuse not the
labour, Thy will be done."
Colloquy. — 0 ineffable Virgin, who wert neither
overcome by labour, nor to be overcome by death, who
neither fearest to die nor refusedst to live, only seek
ing the will of Almighty God. Oh that I might live
in such a manner, as to imitate thy fervent desires,
with thy holy resignation, desiring death with joy,
and enduring the present life with patience.
iii. At length, when the Blessed Virgin felt that but a
few days of her mortal life now remained, she began with
new fervour to prepare herself for her departure, exercis
ing most high and noble acts of virtue, saying that of the
Canticles: — " Stay me up wifh flowers, compass me about
with apples, because I languish with love: (6) as if she had
said, whilst speaking to her own faculties, The force of love
consumes my life, let it, therefore, produce new flowers,
(5) Phil. i. 23. (6) Cant. ii. 5.
OF THE DEATH OF OUR BLESSED LADY. 337
and celestial fruits, let it bud forth meditations, affections,
and most odoriferous works, which may assuage my sick
ness, and dispose me to my end.
2. In these three things I ought to imitate the Blessed
Virgin, and prepare myself for death, with inflamed desires
of seeing God, with perfect resignation to the divine will,
and with more perfect works, and increasing fervour,
when I foresee that I am approaching my last hour ; for it
is not a small fault to be lukewarm in the desire of seeing
God, and of attaining eternal happiness; thus we read,
that there is a certain kind of purgatory in the other life,
which is called the purgatory of desire, in which is purged
the lukewarmness of those which had not a fervent desire
of seeing God. (7)
POINT II.
In the second place we are to consider what preceded the
death of the Blessed Virgin.
1. Although God our Lord preserved the Blessed Virgin
from original sin, yet He would not preserve her from the
death of the body, which is its punishment, but wished her
to suffer it like all other men, by which we may see how
irrevocable the sentence of death is. This likewise He
permitted, that in this the Virgin might imitate her Son,
who died to redeem us by His death ; and that her merit
might be the greater by overcoming this natural repug
nance of the flesh to die; for St. Paul says:— "We would
not be unclothed, but clothed upon" with the garment of
glory, " that that which is mortal may be swallowed up
by life:" (8) and that she might also by her death give to
all a rare example of virtue, and might have compassion
on those that die, having herself sustained that combat
and repugnance of the flesh, because she was to be our
(7) Bios, in Moniti. Spirit, c. xiii. (8) 2 Cor. v. 4.
Vol. V-22.
338 MEDITATION XXXIV.
advocate at the hour of death. Hence I am encouraged
to beseech the holy Virgin to succour me in that hour,
and obtain for me one favour out of the multitude she
received at that time, saying unto her very devoutly those
last words of the Ave Maria: — "Pray for us sinners, now
and at the hour of our death, Amen:'' and that other
hymn which says,
" Mother of grace, O Mary blest,
To thee, sweet fount of love, we fly,
Shield us through life, and take us hence,
To thy dear bosom when we die."*
2. The appointed time being come for the glorious
departure of the Virgin, her Blessed Son sent to her the
Archangel Gabriel, to declare to her the joyful tidings. He
came, therefore, beaming and resplendent, as when he
came to bring her the message of the Incarnation of the
divine Word. And it is very probable that he now
entered with the same salutation as then, saying: — "Hail
full of grace, our Lord is with thee, blessed art thou
amongst women,5' by reason of the blessed fruit of thy
womb Jesus, from whom I have been sent to announce to
thee, that now the hour is come when He will take thee
to Himself, and reward the services thou hast done, and
gladden the court of heaven, who are anxiously waiting
to enjoy thee in their company. (9) Oh what deep feelings
may we think the Blessed Virgin had when she heard
thess tidings ; on the one hand, full of jubilees of joy, she
said with David : — " I rejoiced at these things that were
said to me, We shall go into the house of the Lord:" (10)
and on the other, with great resignation she repeated that
answer which once before she had given to the same
angel, saying : — " Behold the handmaid of the Lord, be it
* Caswall's Breviary Hymns.
(9) Nicep. 1. 2. cap. xxi. (10) Ps. cxxi. 1.
OF THE DEATH OF OUR BLESSED LADY. 339
done to me according to thy word." These two affections
of the Blessed Virgin I ought to ponder and retain in my
heart, for the hour when the news of my approaching
death shall be announced to me, for God desires me to
receive it with joy and resignation.
3. The apostles, together with many other disciples
miraculously came to assist at the death of the Blessed Vir
gin, rather for their own advancement, than for her com
fort, although she greatly rejoiced to see them present.(ll)
All lamented her departure, and recommended themselves
to her prayers ; she again comforted them all, giving them
•wholesome advice and according to the example of her
Son, prayed for them, and gave them her blessing with
great affection, offering herself to be their faithful advo
cate in the Kingdom of heaven.
Colloquy. — 0 most sweet Mother, we remain
orphans on earth, if thou ascend and mount to heaven,
yet if we be assured of thine assistance from heaven,
we shall live secure here in earth. Ascend, therefore,
in good time, since by thy benediction thou dost leave
us a pledge that we shall follow thee, and enjoy with
thee thy Son in eternal glory. Amen.
POINT III.
1. The hour being now come, Christ our Lord descend
ed from heaven to take up His Mother, fulfilling in her the
promise He had made to His apostles, when He said to
them : — " If I shall go and prepare a place for you, I will
come again and will take you to myself.'' (12) And it is
certain that He brought with Him an innumerable multi
tude of holy angels to be present at her death, driving
thence all the devils, so that none of them durst appear
(11) S. Dionys. cap. iii. de Divin. Nom. S. Damas. S. Juven.
Lipoman. Ser. de Assump. B. Virg.
(12) Joan. xiv. 3.
340 MEDITATION XXXIV.
there, not yet approach her holy dwelling. Oh what
cheerful words did the Son use to His Blessed Mother I
Our understanding truly cannot conceive them, unless by
that which is written in the Canticles ; He said, therefore,
to her with great love : — " Arise, make haste, my love, my
dove, my beautiful one, and come, for winter is now past,"
and the end of thy labours is arrived. — " Come from Liba-
nus, O my spouse," (13) and from the high mountains of
most fertile virtues, on which thou hast hitherto dwelt :
leave this miserable world, which is a den of lions and a
mountain of tigers, come and thou shalt be crowned with
the crown of justice, which thou hast so well deserved.
"2. The Blessed Virgin seeing her Son, and hearing the
words which He spoke to her heart, out of the great
charity which was in her, besought Him to comfort His
apostles and disciples, by pouring upon them His fruitful
benediction. And immediately remembering how her
Son gave up the ghost upon the cross, she repeated the
same words which He pronounced, saying : — O my Father,
inasmuch as God, and my Son, inasmuch as man, "Into
Thy hands I commend my spirit "(\£) and saying this, she
gave up the ghost. Oh how precious was the death of
this sacred Lady in the eyes of Almighty God, in whose
sight the death of His saints are so precious.
i. Her death was precious, because she died not so much
from any bodily sickness, as from the vehemence and excess
of love which consumed her corporal strength; and there
fore she might say that of the spouse :— " I languish with
love,"(15) "and I am wounded with charity;" which
wound penetrating to her soul, drew it forth from her
body, that she might behold Him who had wounded her
witli the wound of His inflamed charity.
(13) Cant. ii. 10. Ibid. iv. 8.
(14) Ps. xxx. 6. (15) Cant. ii. 5.
OF THE DEATH OF OUR BLESSED LADY. 341
ii. She died ivithout pain, her Son contenting Himself
•with the pain she endured when she saw Him die upon
the cross. And moreover the jubilee of her soul which
she felt in the presence of her beloved was so very great,
that she felt not her departure from her body, that being
accomplished in her which the divine Wisdom says, that
" the torment of death shall not touch" the just, because
their souls " are in the hands of God.''(16)
iii. All her works, which were many and most noble,
then linked themselves together, and Almighty God mani
fested them, that they might accompany her, and fill her
with confidence and joy. For, if " blessed are the dead
who die in the Lord, "( 17) how much more blessed is she
who died in Christ, and from the pure love of Christ, with
such great abundance of excellent works which accom
panied her? If the servant be blessed, whom the Lord
" shall find watching" when He comes to His house, how
much more blessed shall this Virgin be, who never slept a
deadly sleep as the foolish virgins did, nor any light sleep,
as the wise did, but always watched? If " the just," as
the Wise man says, " hath hope in his death, "(18) what far
greater hope had the Queen of the just in the last hour of
her death? Oh that my soul might die the death of this
glorious lady, who by excellence deserves the name of just,
and that my last end might be like to hers I
Colloquy. — 0 most holy Virgin, that my death may
in some sort resemble thine, obtain for me that I may
live wounded with love, and be so full of good works
that the torment of death may not touch me. It is
but just that the corporal torment of death should
touch me, since it is a penalty which I have merited
by my sins, but let no spiritual torment touch and
(16) Sap. iii. 1. (17) Apoc. xiv. 13. (11) Prov. xiv. 32.
342 MEDITATION XXXIV.
afflict me with disordinate fear, diffidence, and dejec
tion of heart. Amen.
POINT IV.
I. After the Virgin gave up the ghost, Tier body was
interred with great pomp, both of heaven and earth, so that
we may say of her what Isaias said of Christ Himself: —
and her "sepulchre shall be glorious: "(19) for thither
hastened the most glorious creatures both of heaven and
earth, viz., the Apostles, and many disciples, who went sing
ing hymns and praises to Almighty God and His mother, as
the Holy Ghost inspired their hearts and mouths: the
choirs of angels also came, followed the sacred corpse, and
remained three days at the sepulchre, making celestial
music, and honouring their Queen there entombed. (20)
2. Her sepulchre was likewise glorious, for the great
miracles which Almighty God wrought at the presence of
her venerable body. For, although while she lived she
wrought no miracles, partly through humility, and partly
to leave this glory to the apostles and preachers of the
Gospel, partly also because her whole life was nothing but
a continual miracle, and much more glorious than the life
of St. John the Baptist, yet, in dying, her Son would hon
our her with conspicuous miracles, as He honours other
saints.
3. It was glorious, because though the apostles and
other disciples were afflicted at the death of the Blessed
Virgin, yet it is to be believed, that by and by Christ our
Lord manifested to them the glory of His mother, and filled
their hearts with spiritual joy, they certainly persuading
themselves that they had in heaven a true mother and
advocate, who would there be careful of them.
(19) Isa. xi. 10.
(20) S. Dionys., S. Dams, S. Juven., Lipoman. ut supra.
OF THE ASSUMPTION OF OUR BLESSED LADY. 343
Colloquy. — 0 sovereign Virgin, I desire, as far as I
may, to accompany thy body with my spirit, to enter
amongst the choirs of apostles and angels, and to sing
with them thy due praises. It was most meet that as
thy body was the glorious sepulchre wherein the eter
nal Word was, as it were, buried for nine months, He
should now give to thy body a glorious sepulchre, in
which to repose for three days. And since during thy
whole life it was employed in praising and glorifying
thy Creator, and after three days is to return to per
form the same exercise perpetually, it was with great
reason that during these three days the angels should
in its stead serve as a tongue to glorify Him, whom
hitherto it had ever glorified. I give Thee thanks, 0
eternal Word, for the honour Thou didst confer on
Thy worthy Mother ; and for her sake I humbly be
seech Thee to grant me such a death, that I may
merit to enjoy Thee in her company in glory, world
without end. Amen.
MEDITATION XXXV.
OF THE ASSUMPTION OF THE BLESSED VIRGIN, AS REGARDS HER SOUL,
ABOVE ALL THE CHOIRS OF ANGELS, AND OF HER ESSENTIAL
GLORY AND CORONATION.
POINT I.
The first shall be to consider the glorious ascent and
entrance of the Virgin into the empyreal heaven : for im
mediately she gave up the ghost, her holy soul being
now loosed from the body, in an instant flew to heavent
and there was glorified.
1. Meditating this after our manner, we may suppose
that this took place not in a moment, but by little and
little.
344 MEDITATION XXXV,
i. Therefore I will ponder the sweet and mutual embraces
of the mother and the Son, in that first meeting, with inef
fable joy. For there was accomplished that which was
written : — " His left hand is under my head, and His
right hand shall embrace me :"(!) for while she lived in
the body, He sustained her by the contemplation of the
mysteries and works of His humanity, signified by the
left hand; bat when she died, He immediately embraced
and environed her soul with the clear sight of His divinity,
figured by the right hand. O how joyful was that blessed
soul in that first instant, and with what affection of mind
did she repeat that of the spouse, saying: — "I found Him
whom my soul loveth ; I held Him, and I will not let Him
go/ '(2) until He bring me and carry me with Him to the
house of my mother, that celestial Jerusalem.
Colloquy. — 0 sovereign Virgin, obtain for me such
purity of life and such fervour of charity, that my soul,
departing from my body, may immediately fall into
the arms of her beloved, and may ascend with Him to
the house of my mother, where thou, my true mother,
dost dwell, rejoicing with thy Son, world without end.
Amen.
ii. I will ponder the noble troop of the three angelical
hierarchies which accompanied the Blessed Virgin, and cele
brated her Assumption, saluting her, as St. Athanasius
says,(3) with salutations of singular glory, and rejoicing to
conduct her to their exalted city ; they congratulated
with her for the great wonders which Almighty God had
wrought in her, and all with one voice resounded the salu
tation of the angel Gabriel, in which was contained an epi
logue of her excellencies. And I, entering in spirit amidst
these hierarchies, will likewise praise this glorious Lady,
(1) Cant. ii. 6. (2) Cant. iii. 4.
(3) Ser. de Assumpt. Virg.
OF THE ASSUMPTION OF OUB BLESSED LADY. 345
celebrating her triumph, as the Hebrews did the triumph
of Judith, saying : —
Colloquy.— 0 glorious Virgin, "thou art the glory
as well of the militant as of the triumphant Jerusalem; "
" thou art the joy of Israel," as well of such as see
God by contemplation in this life, as of such as behold
Him clearly in the other. " Thou art the honour of
our people," (4) because thou hast always wrought
manfully, having loved chastity without ever knowing
man : for this thou shalt be ever blessed, and for thy
sake all those shall be blessed who shall be under thy
protection.
iii. I will ponder, thirdly, how this sacred Virgin
ascended, not carried by the hands of angels, as Lazarus
the beggar was into Abraham's bosom, but by the hands of
her own Son, and between His own arms, for He here
repaid the services and fostering care she showed Him in
His infancy, when she sweetly bore Him in her arms.
Hence proceeded the great admiration of the celestial hier
archies, when they said: — "Who is this that cometh up
from the desert, flowing with delights, leaning upon her
beloved ?"(5) As if they had said, Who is this ascending
from the desert of the dry and barren world, where there
is nothing but labour and sorrow, and notwithstanding
this, she ascends so rich, prosperous, and bountiful, full of
celestial delights, leaning, not upon herself, nor upon the
angels, but upon her own beloved ?
2. In like manner did the sacred Virgin enter into the
empyreal heaven, to the unspeakable joy and content of all
the celestial citizens, and of the most Holy Trinity. For
the eternal Father rejoiced to have with Him His beloved
daughter ; the Son, to have with Him His most sweet
mother; and the Holy Ghost, to enjoy in His company
(4) Judith xv. 10. (5) Cant. viii. 5.
346 MEDITATION XXXV,
His beloved spouse. 0 what joyful receiving ! O what
sweet kisses of peace ! O what amorous embraces ! O
what tender discourses passed between such a daughter
and such a Father, between such a mother and such a
Son, between such a spouse with His espoused, and
between the three divine Persons, to honour so great a
princess ! All this I am to reverence with great silence
and admiration, because it is infinitely more than I am
able to conceive.
3. From what has been said, I am to form an inward
desire to follow in spirit the glorious Virgin in this journey,
and begin to dispose myself to ifc. i. In heart 1 should
forsake the world, imagining that to me it is a desert, and
deprive myself of all its sensual delights, so to become
capable of spiritual, ii. 1 should strive to ascend daily and
profit in virtue, not relying on my own strength, nor put
ting my trust in the arm of flesh, but relying upon the
arm of Almighty God, placing in Him my whole confi
dence, iii. I must always rejoice in Almighty God, and
delight in what belongs to His service, to the end I may
abound in His gifts and graces, and be, as the apostle Paul
says, " rich" in Christ Jesus, " so that nothing be want
ing" to me " in any grace, waiting for the manifestation of
our Lord Jesus Christ."(6)
POINT II.
1. We are next to consider the essential glory of the
soul of this Virgin our Blessed Lady.
i. If to all the just, as Christ our Lord says, there shall
be given " good measure, and pressed down, and shaken
together, and running over," (7) what measure did He
grant to His Mother? If with the same measure with
which we mete, it shall be measured to us again, what
(6) 1 Cor. i, 5 et 7. (7) Luc. vi. 38.
OF THE ASSUMPTION OF OUR BLESSED LADY. 347
measure, as it were, without measure, shall she receive of
God, who never has any limited measure in loving and
serving Him. The measure of the Virgin in the service
of her Son was always good, with every kind of goodness,
without the mixture of any fault ; full of all graces and
virtues, with the plenitude of all good works, without
failing in any respect ; pressed with labours and mortifica
tions ; shaken together and running over with the keep
ing of the Evangelical counsels, performing much more
than she was bound to, and always desiring to do much
more, without putting any limit or measure to her desire.
If, therefore, Almighty God reward the just, with a
measure of glory, which a thousand times excels their
services, how did He reward the excellent measure of His
mother? Only God Himself who gave it, and the Virgin
who received it, know the immensity of this measure; to
us it suffices to know that the sacred Virgin remained full
and satisfied, proving the truth of that which says, — " I
shall be satisfied when Thy glory shall appear. "(8)
ii. We may also imagine that our Lord said to her
what Holo femes said to Judith: — "Drink now and sit
thee down, for thou hast found favour before me" And
the Virgin might answer as Judith did : " I will drink
my lord, because my life is magnified this day above all
my days.'' (9) For, the most sacred Virgin drank and
was filled, because her understanding was filled with the
clear vision of Almighty God, Three and One, drinking of
that immense sea of Mis infinite wisdom, with such abun
dance that the Cherubim, who are called the fulness of know
ledge, in comparison with her seemed empty. Her will
was filled with the beatific love of God, she entered the
" cellar of" His *' wine," and drank of the delicious wine
of chanty, until she was inebriated, and that with such
(8) Ps. xvi. 15t (9) Judith xii. 17 et 18.
348 MEDITATION XXXV.
excess of love, that the Seraphim, who are said to be
inflamed with love, in comparison with her, were frozen.
Her spirit wns wholly filled with the peaceable possession
of that infinite good which it had desired ; and she was
engulfed so deep in the bottomless sea of the joys of her
Lord, and drank of the running river of His delights with
such great fulness, (10) that in comparison of her, the
angels themselves seemed to be exceedingly thirsty.
iii. Lastly, then did Almighty God employ (if I may so
Bay) the rest of His bounty and omnipotence, in filling the
desires of Bis Mother with as great fulness as was convenient
for a pure creature, rendering to her the reward for the
many times she had given Him to drink, not a cup of cold
water, but the milk of her own breasts, until He had drunk
His own fill. Then did He put His Mother to the breasts
of His divinity, that she might be filled with the infinite
sweetness of His milk; then did He likewise recompense
her for the draught of that bitter chalice, which, for His
sake she drank in His Passion, giving her to drink of the
most delicious charity of His glory, with which draught
she quite forgot all her past pains and bitterness, because
the sweetness of the one was incomparably greater than
the bitterness of the other. He entirely wiped " away all
tears from" her " eyes,'' (11) chasing away for ever all
mourning and lamentation, and all the miseries of the old
man, and renewing her with the glorious dowries of the
new.
Colloquy. — 0 most glorious Virgin, I rejoice at this
thy glory, and at the joy and fulness which tliou
receivedst at this celestial table, where thou art seated
with thy blessed Son, and close by His side eatest and
drinkest what He Himself eats and drinks; much
better hast thou deserved this seat and this society
(10) Isa. Ixvi. 11. (11) Apoc. xxi. 4.
OF THE ASSUMPTION OF OUR BLESSED LADY. 349
than the apostles have, since thou remainedst with
Him in His temptations, much more faithful than they.
And since the measure that is given thee is so abun
dant, rememher us who are hungry and thirsty, who
live on earth, and distribute amongst us at least some
little crumbs. Amen.
2. Hence I will conceive a firm purpose of imitating
the Blessed Virgin in that measure with which she served
Almighty God, with the four conditions before mentioned,
animating myself with the hope of the glory which God
will give me, a thousand times greater than my works
merit of their own nature, for which reason St. Paul said:
« that the sufferings of this time are not worthy to be
compared to the glory to come, that shall be revealed in
us." (12)
POINT III.
The third shall be to consider the Coronation of the holy
Virgin our Lady, with the other circumstances of her
glory.
Tp 1. For, first, the sacred Virgin was lifted up far above
the nine choirs of angels, to a glory incomparably greater
than all theirs, for her Son placed her at His right hand
in a throne of great majesty, with greater demonstrations
of love than Solomon placed in another throne his mother
Bethsabee. Then was accomplished that of David : — " Tiie
queen stood on thy right hand in gilded clothing, sur
rounded with variety. ''(13) For, as Christ our Lord is
said to sit at the right hand of His Father, because He
enjoys the best goods, both of grace and glory, that there
are in heaven ; even so this holy Virgin sits at the right
hand of her Son, because, after Him she holds the highest
degree of glory above all the choirs of angels, and above the
(12) Rom. viii. 18. (13) 3 Reg. ii. 19. Ps. sliv. 10.
350 MEDITATION XXXV.
other blessed spirits, for by how much the name of mother
is more glorious than that of servant, by so much is the
Virgin's throne higher than that of all the other saints.
Colloquy. — I rejoice, 0 queen of angels, for the
exalted height of thy throne, and may this thy sitting
upon the right hand of thy Son be productive of much
good. Oh how fitly does this garment of the gold of
charity become thee, bordered round about with such
a variety of virtues ! If the first angel, who afterwards
fell by reason of his pride, was adorned in paradise
with nine kinds of precious stones, that is to say, with
all the perfections of the nine angelic choirs ; how much
more shalt thou be adorned, with all the perfections
of the living and precious stones of the celestial Jeru
salem ! (14) 0 mother of mercy, behold my nakedness,
and obtain for me the wedding garment of charity,
with the other precious pearls of virtues, that I may
be worthy to appear in the presence of my God, and
to enjoy Him in thy company. Amen.
2. The sacred Virgin was crowned by the most holy
Trinity, with most precious crowns. — The Father crowned
her with a crown of power, giving her after Christ absolute
power over all creatures, both of heaven, earth, and hell,
accomplishing that of the divine Psalmist : — " Thou hast
crowned" her u with glory and honour," " and hast set" her
''over the works of thy hands." (15) The Son crowned
her with a crown of wisdom, giving her a most clear
knowledge, not only of the divine essence, but also of all
other things created, and of all those things which apper
tain to her dignity of our mother and our advocate. — The
Holy Ghost crowned her with a crown of charity, infusing
into her, not only the love of Almighty God, but also the
(14) Ezech. xxviii. 12. S. Greg. lib. xxxii. mor. cap. 18.
(15) Ps. viii. 6.
OF THE ASSUMPTION OF OUB BLESSED LADY. 351
inflamed love of her neighbours, with a most ardent zeal
for their good and salvation, Oh, in what a state of admi
ration and astonishment were the three hierarchies of
angels, when they saw the Virgin adorned with such
crowns I The Seraphim stood amazed, at the fervour of
her charity ; the Cherubim admired the plenitude of her
knowledge ; the thrones the abundance of her peace ; the
dominations the greatness of her power ; the virtues the
excellence of her gifts ; and the other angels the sove
reignty and perfection of her sanctity.
Colloquy. — Rejoice, 0 my soul, at this crown of the
glorious Virgin ; be glad that thou hast a mother in
heaven of such power and greatness, who can by her
intercession help and remedy all thy miseries ; and of
such great wisdom that she knows perfectly well all
thy necessities, and understands thy desires and peti
tions ; and of such great charity and zeal, that she
desires their accomplishment much more than thyself.
0 most sweet Mother, crowned by thy Son " with
mercy and" with abundance of " compassion," beseech
Him that He would vouchsafe to crown me with them
in this life, that I may obtain the crown of the next,
Amen.
3. Moreover, the most holy Trinity crowned the sacred
Virgin with three crowns of accidental glory, which divines
call garlands, or crowns of laurel, which never lose their
verdure, namely, the laurel of a virgin, of a martyr, and
of a teacher. For this Lady was the Virgin of virgins ;
she was a Martyr in the Passion of her Son, in the manner
already shown, and the teacher of our religion, the mysteries
of which she taught even to our teachers.
Colloquy. — 0 sovereign Queen, how well hast thou
deserved these crowns in heaven, for the abundant
(16) Medit. xlvii. 4 p.
352 MEDITATION XXXV.
fruits which thou hast produced here in earth ! For
thou didst produce the fruit of thirty as Virgin ; of
sixty as Teacher ; and of a hundred as Martyr. It is
therefore meet that such precious crowns should answer
to such labours ; and that I also may be worthy of
them, obtain for me that I may produce abundant fruit
of holy works. Amen.
4. Lastly, this sacred Virgin was crowned with the crown
of which mention is made in the Apocalypse, for as there
concurred in her the excellencies and virtues of all the
orders of saints that are in heaven, so was she crowned
with their rewards figured by the twelve stars. For there
shone in her eminently, and with great advantage, the
faith and hope of the patriarchs, — the light and contem
plation of the prophets, — the charity and zeal of the
apostles, — the fortitude and magnanimity of the martyrs,
— the patience and penance of the confessors,— the wis
dom and discretion of the doctors, — the sanctity and
purity of the priests,— the solitude and prayer of the
hermits, — the poverty and obedience of the monks, — .
the charity and purity of virgins, — the humility and
endurance of widows, with the fidelity and concord
of the holy married, and by consequence she received
the rewards and crowns of them all with incomparable
advantage, for to her agreed with strange peculiarity
that which the Wise man says: — "Many daughters have
gathered together riches; thou hast surpassed them all:'*
(17) which means, many souls have gathered together
great treasures of merits and virtues, but thou hast
gathered together more than all. Arise, therefore, my
soul, in spirit, and behold with the eyes of faith, this
mother of the true Solomon, with the crown of glory
with which her Son crowned her on the day of her
k (17) Prov. xxx. 29.
OF THE ASSUMPTION Off OUR BLESSED LADY. 353
entrance into heaven, and on the day of the gladness
of her heart. Contemplate the ineffable joy of this
sovereign Queen, and the affection with which she renewed
her ancient Canticle, saying: — "My soul doth magnify
the Lord, and my spirit hath rejoiced in God my Saviour.
Because He hath regarded the humility of His handmaid ;
for behold, from henceforth all generations shall call me
blessed. Because He that is mighty hath done great
things to me, and holy is His name." (18)
Colloquy. — 0 glorious Virgin, may all the genera
tions, both of heaven and earth, with one voice call
thee blessed, since thou now hast in thy possession
what before thou didst hold only in hope. He who is
mighty always did great things in thee, but this day
He sealed them all with the crown of glory which He
gave thee in reward of thy great humility. Thou art
crowned with stars, because the saints who imitated
thee are thy glory and thy crown, and by thy inter
cession and assistance they have obtained their victo
ries. Therefore with great humility do they " cast
their crowns" before thy feet, confessing that by thy
means they have obtained them. 0 pious advocate,
and most potent mediatrix, succour me by thy inter
cession, that I also may be thy joy and thy crown,
fighting with such valour in this life, that by thy
means I may obtain the victory, and win the crown
of eternal glory. Amen.
(18) Luc. i. 46.
Vol. V-23
354 MEDITATION XXxVl.
MEDITATION XXX\rI.
ON THE ASSUMPTION OF THE BLESSED VIRGIN AS REGARDS HER BODY J
AND OF THE PLACE SH3 HOLDS IN THE EMPYREAL HEAVEN.
POINT I.
The first shall be to consider the incorrnption of the
most sacred body of the Blessed Virgin the three days it
remained in the sepulchre, Almighty God preserving it
with the same integrity which it had during life.
1. For although this sacred Virgin was conceived after
the natural order of other men, yet was her soul preserved
by especial privilege from the stain and guilt of original
sin, as has been said in its place ;(1) so also, though she died
a natural death, as the other daughters of Adam, yet by-
special privilege her body was preserved from the corrup
tion which was the pain of guilt, so that she fell not into
that malediction which God gave to man when He said: —
"Dust thou art; and unto dust thou shalt return. "(2)
2. The causes of this privilege were three.
The first was, in reward of her virginal purity, which
was miraculous and unheard of, for it was bound by a strong
vow, and kept with great constancy throughout her whole
life ; and therefore was to be rewarded with a miraculous
and extraordinary reward, but most proportionable to her,
namely, the preservation of the integrity of so pure a body
•without corruption for all eternity.
ii. The second cause was in reward of the extraordinary
and miraculous purity and sanctity of her soul, into which
never entered the gnawing worm of guilt, nor the conta
minating dust of sin, nor any savour of earthly Adam ; for
which cause it was most just that the worms should not
(1) 2 p. Medit. iii. (2) Gen. iii. 19.
OF THE ASSUMPTION OF OUR BLESSED LADY. 355
touch her sacred body, and that it should not be converted
into earth or dust, but be preserved most entire, like to
the body of the heavenly Adam, in regard of whose sanc
tity David said: — "Nor wilt give Thy holy one to see
corruption." (3)
iii. Hence arises the third cause, for it was becoming to
the honour of Christ our Lord, whose flesh was, as it ivere,
one and the same, with the unspotted flesh of His most pure
mother, from which His was taken. And as the flesh of
Christ never felt corruption, so, as St. Augustine says, it
was reasonable that the flesh of His mother should not be
touched or tainted, for in it was, in a certain manner, that
of her Son. (4)
Colloquy. — 0 blessed Mother of our Saviour Jesus,
Ark of the New Testament, built of the incorruptible
wood of setim, gilded all over " with purest gold,"(5)
to be made the worthy habitation of Him who was the
propitiation of the whole world ; I rejoice at the in
corruptibility of thy body, and of the most pure gold
of thy virtues, with which tliou didst adorn thy spirit.
Obtain for me, sovereign Virgin, that " incorruptibi
lity of a quiet and a meek spirit, which is rich in the
sight of God, "(6) that freeing my soul from all cor
ruption of sin, my body may likewise be freed from
the corruption which it has deserved by it.
POINT II.
1. The body of the sacred Virgin rose again the third day,
issuing forth from the sepulchre alive and glorious, through
the virtue and omnipotence of her Son, to whom it seemed
but a small favour to preserve the body of His blessed
mother uncorrupt until the day of the general resurrection,
(3) Ps. xv. 10. (4) Serm. de Assumpt.
(5) Exod. xxv. (6) 1 Pet. iii. 4,
356 MEDITATION XXXVI.
and therefore He would anticipate that time by raising it
up the third day.
i. The first cause of this favour was, because the Son of
God, loving His Mother so vehemently, would accomplish and
fulfil, not only the desires which her blessed soul had to
see God, but also the natural desire it had to be reunited
with the body : which desire the souls of the other blessed
have, of whom it is said in the Apocalypse that they cry
with the voice of a great desire for the resurrection of their
bodies. (7) And because both the body and soul of the
Blessed Virgin were always greatly united and conform in
accomplishing the will of God, it was great reason that
God should immediately join them together, that with the
same conformity they might praise Him everlastingly. (8)
ii. The second was to give us hope of our own resurrection
by believing that not only Christ, true God and Man, rose
again, but also His Mother, a pure creature ; and thus to
excite in us great desires to see her, pretending and
ft minding the things that are above, not the things that
are upon the earth, "(9) where Jesus Christ is, with His
Mother sitting at His right hand.
iii. The third cause was, that with all propriety, even
from that time to the day of judgment, and for everlast
ingly, there might be preserved in the Virgin the name of the
Mother of God, because this name does not properly agree
to her soul alone, but to the union of body and soul. In
order also that she might perform in heaven, in our behalf,
the office of a mother and advocate by appeasing the anger
of her Son, and showing Him her maternal breasts, as the
Son appeases the anger of the Father, by showing Him His
precious wounds ; and that thus we might have in heaven
(7) Apoc. vi. 10. (8) S. Greg. lib. ii, mor. cap. vi.
(9) Colos. iii. 2.
OF THE ASSUMPTION OF OUR BLESSED LADY. 357
"a help like unto himself,"(10) in the glory of soul and
body, as Adam had in the earthly paradise.
2. For these and other causes mentioned in the preceding
point, God decreed to raise the Virgin, and unite her soul
to her body. Oh how great was the joy and gladness of
this lady for this new benefit, and how sincerely did she
renew this third day her accustomed canticle, saying: —
"My soul doth magnify the Lord, and my spirit hath
rejoiced in God my Saviour ; because He that is mighty
hath done great things to me," having thus glorified my
soul and body. Oh what content did that glorious body
experience on seeing itself united to that blessed soul, and
receiving from it those four dowries of bliss and glory I
For it was made a thousand times more resplendent than
the sun, and far more beautiful, without comparison, than
the full moon ; for it now remained impassible, agile, and
wholly spiritual, without any fear of hunger, cold, weari
ness, or any other kind of misery ; for all this ceased on
her being raised again to a new life, never more to die
again.
Colloquy. — I give Thee thanks, 0 eternal Word,
for this new and singular favour which Thou hast
shown to Thy Mother, careful of Thine own honour
and for hers ; for it is the glory of children to have
glorious parents. I rejoice, 0 glorious Virgin, for
this new privilege granted thee this day by thy blessed
Son, in fulfilling the desire of thy soul, and glorifying
thy body like His own ; pray for me in His presence,
show Him the breasts which thou gavest Him when
He was a tender babe, that He may likewise fulfil the
desires of my soul by favouring me in such a manner
that I may faithfully serve Him in this life, and that
He may hereafter glorify me in the life to come.
Amen. ,
, (10) Gen. ii. 18.
358 MEDITATION XXXVI.
POINT III.
The third shall be to consider the Assumption of the glo
rified body of the Virgin to heaven. And although we know
not perfectly the manner in which this came to pass, yet
we may meditate upon it as upon the Ascension of Christ
our Lord, imagining that the resurrection of the Virgin
took place here on earth, by her soul coming from heaven
to unite itself to her body, as will come to pass at the
general resurrection and day of judgment.
1. There were millions of angels guarding the sepulchre,
making celestial music, as has been said, and thence crying
forth to Christ our Lord, repeated, perchance, that of the
psalm: — "Arise, O Lord, into Thy resting place, Thou
and the ark which Thou hast sanctified ;"(!!) for it shall
be Thy rest to bring with Thee the same ark, in which
reposed the infinite treasure of all sanctity.
2. By degrees this sovereign ark began to ascend between
the arms of Cherubim and Seraphim, piercing the clouds
with jubilee and ineffable joys of mirth and gladness until
she came to the empyreal heaven. There her beloved Son
with incredible delight received her, introducing her, as
did Solomon, into the Holy of Holies, namely, into the
most high and sublime place of that celestial temple. He
crowned her like the ark, with a crown of most pure gold,
encompassing her whole body with ineffable brightness
and beauty, which surpassed the beauty of the empyreal
heaven in which she now was. Oh how brilliant did that
heaven shine when renewed with the light of such a sun
and such a moon as was Christ our Lord and His blessed
mother! Oh how joyful were the angels at the glory of
such a queen, by whose intercession they now hoped that
the seats of that Kingdom would be repaired! Oh how
(11). Ps. cxxxi. 8.
HUMILITY AND EXCELLENCY OF OUR B. LADY. 359
contented was this humble mother to see herself lifted up
from the lowest of the earth, even to the top of the highest
heaven !
Colloquy. — I rejoice, 0 most holy Mother, for the
two stars of glory which are given thee ; one to thy
soul, as it is to the other blessed; and another by
special privilege, straightway given to. thy body. Oh
how well hath thy Son performed His promise in,
giving thee a crown of glory for one of ashes, oil of
gladness instead of mourning, and the garment of
praise for the spirit of sadness; and wishing thee
immediately to possess in this thy la.nd double rewards,
with unceasing pleasure. Lift up, 0 most holy Mother,
my spirit to heaven, where thou art seated at the
right hand of thy Son, for it is meet that where the
Mother is, there the Son should be, and where the
body is, there "the eagles also be gathered together."
(12) Oh that there were given to me wings of an
eagle, that flying on high I might contemplate the
glory of the glorified body of this Blessed Virgin !
Lift thyself up, my soul, with great joy, ascend far
above thyself, and above all things created; forget the
things of the earth, and sigh after those of heaven,
where thy celestial Father is, and thy glorious Mother.
Imitate the humility she had in this life, that thou
mayest be exalted with her in the other. Amen.
MEDITATION XXXVII.
ON THE HEROIC HUMILITY OF THE BLESSED VIRGIN, FOR WHICH
SHE WAS EXALTED ABOVE ALL THE CHOIRS OF ANGELS.
Although the most holy Virgin our Lady excelled much
in all sorts of virtues, yet with singular excellency did
(12) Mat. xxiv. 28.
360 MEDITATION XXXVll.
she excel in humility, to which we may attribute her ex
altation, following the rule which St. Paul sets down of
Christ our Lord, saying : — " Now that He ascended, what
is it, but because He also descended first into the lower
parts of the earth? He that descended, is the same also
that ascended above all the heavens, that He might
fill all things ;"(!) the same may we say of His Blessed
Mother, who ascended above all creatures, because she
humbled herself more than all : and the glorious crown of
twelve stars which she has in heaven has been given her
for [twelve heroic acts of humility, which she exercised
here on earth: which I will insert in this meditation,
gathered from all that has been said in the meditations of
her life, especially in the second part. And because there
Is a humility towards God, and a certain humility towards
men, and the Blessed Virgin was most eminent in both,
we will speak of them all in the three ensuing points.
POINT I.
First is to be considered, the heroic humility which the
holy Virgin had concerning the gifts she received of our
Lord; this virtue manifestly shone in these her actions.
1. The first act is, her concealing these gifts with singu
lar silencef without discovering them either by words,
motions, or exterior signs, from no human respect, nor
from any apparent title to glorify God, or to profit her
neighbour, unless in cases of necessity, in which our Lord
willed and ordained that they should be discovered. For
excepting in these cases, he that manifests the gifts which
he has received in secret, puts himself in peril, as St.
Gregory says, of being robbed of them by the thieves of
vain glory, pride and presumption. (2) And for this
cause true humility with great asseveration says that of
(1) Ephes. iv. 9. (2) Horn. xi. in Eyang.
HUMILITY AND EXCELLENCY OF OUR B. LADY. 361
Isaiah ; — " My secret to myself, my secret to myself.'' (3)
And he repeats it twice, to signify how seriously he keeps
this secret, and enjoys it with himself alone. This
act did the Blessed Virgin exercise by concealing the
revelation of the angel, and the mystery of her conception,
without discovering it even to her own spouse, St. Joseph,
whom yet she loved so tenderly. For this cause, worthily
does her beloved call her, " a garden enclosed, a fountain
sealed up :"(4) for she hid and enclosed with silence, the
graces she had received of Almighty God, in nowise dis
covering them, till God Himself manifested them.
2. From this act follows the second, which is her hav
ing in horror her own praises^ and hearing them much
against her will, and with a holy displeasure and affliction ;
because, as St. Gregory says, when an humble person is
praised by others, either he does not acknowledge ID him
self the good he hears, or if he acknowledge it, fears to
lose it, through the vain complaisance of him that praises :
or else perchance God rewards him with this temporal
meed, to exclude him from the eternal.(5) This act, did
the Virgin exercise in a most elevated manner, when the
angel saluted her with words of such great honour, calling
her <;full of grace," and "blessed among women:" for as she
was humble, she was troubled, and appalled, as it seemed
to her that such great excellence could not be in so vile a
person, so base an estimation had she of herself.
3. Hence arises the third act of humility, winch is,
that when God Himself wishes His gift to be discovered in
any one, or discovers it by some certain means, the person
should presently give the whole glory to God, and praise
and bless Him, saying that of the prophet David : — " Not
to us, O Lord, not to us, but to Thy name give the glory:"
(3) Isa. xxiv. 16.
(4) Cant. iv. 12. (5) S. Greg. lib. xxii. mor. cap. v.
362 MEDITATION XXXVII.
(6) and with the same affection desires that every one else
should also give glory, to God for the same cause, saying
•with the same David : — " 0 magnify the Lord with me,
and let us extol His name together. "(7) This did the
Blessed Virgin, when she saw that our Lord had revealed
to St. Elizabeth the secret mystery that she was the
Mother of God, and when she heard the excellent things
she related of her, for at the same instant she gave the
glory to God only, saying : — " My soul doth magnify the
Lord, and my spirit hatli rejoiced in God my Saviour ;
because He hath regarded the humility of His hand-maid,
for behold from henceforth all generations shall call me
blessed :v — By which she excited St. Elizabeth, to attri
bute the whole work to God alone, thus openly confessing
her own littleness.
Colloquy. — 0 glorious Virgin, who, like another
Job, didst never behold " the sun when it shone," nor
"the moon going in brightness,"(8) because thou
didst never take pleasure in the glory and praise
which proceeded from men, but didst always give to
God alone the glory of His gifts. With great reason
art thou clothed in heaven with the true sun of jus
tice, and holdest under thy feet the moon of this
world, crowned with stars, shining "for all eternity. "(9)
0 blessed Mother, obtain for me such a degree of
humility, that I may be worthy of such a crown.
Amen.
POINT II.
Consider the heroic humility this Virgin showed in her
subjection to God our Lord, and to men for the love of Him,
and to ponder the acts in which this humility appears
most.
(6) Ps. cxiii. 9. (7) Ps. xxxiii. 4.
(8) Job xxxi. 26. (9) Apoc. xii. 1. Dan. xii. 3.
HUMILITY AND EXCELLENCY OF OUR B. LADY. 363
4. The foiu th act is to choose, as David said, " to be an
abject in the house of my God,"(W) and as much as a person
can, to set himself in the lowest place, although God
have given him the first; for so this holy Virgin did,
when she saw that God would set her in the highest place
of all His house, after His Son, and make her His Mother ;
for with true humility she chose the lowest place, such
as is wont to be that of servants, and called herself the
"handmaid" of our Lord. And for this cause St. Luke
according to her desire, reckons her in the last place, after
the apostles, and the other women ;(11) of whom she who
had before been a public sinner was one ; and for this
cause likewise when she came to Bethlehem, she was
pleased with true humility to choose for her dwelling the
vilest place in all the inn, which was the stable.
5. The fifth act of humility is Tier subjecting Jierself to,
and obeying all the laws and ordinances of God, and of His
ministers, though in things contrary to her honour and
reputation, without admitting privileges or exemptions,
though she had sufficient occasion for it ; and although
she was not obliged by precept, yet she delighted to obey
as others did, and to humble herself more than others, even
then when she might have been excused the humiliation,
as Christ our Lord humbled Himself to the law of circum
cision, and made Himself " obedient even to the death of
the cross.'* This did the Virgin perform most punctually,
observing the law of purification, though not obliged to do
so, and although it were a blot and detriment to her hon
our, because that law was given for women who were
unclean, and who had conceived by the work of man, which
had no place in her, yet would she conform in this respect
(10) Ps. Ixxxiii. 11.
(11) Act. i, 14. __ S. Ber. in ibid, signum magnum apparuit.
864 MEDITATION XXXVlI.
to other women who brought forth sons, as if she had been
one of them.
6. The sixth act of humility is, to subject and humble
oneself, not only to our letters and equals, but also to our
inferiors, giving the first place to all, and anticipating them
•with compliments and courtesies of honour, winning their
love in all this, according to the counsel of the apostle,
Baying: — "In humility let each esteem others better than
themselves," " with honour preventing one another." (12)
This did the Blessed Virgin perform when she went to
visit her cousin Elizabeth, and saluted her first ; though
the greater in dignity, as St. Ambrose says, and humbled
herself to her that was much inferior to her, employing
her person in her service. (13) And the same she observed
towards all, as true mistress of humility, subjecting herself
"to every human creature for God's sake.'"(14)
7. The seventh act of humility is, to serve others in base
and humble offices, and to perform them with delight, as if
we were born, not to be served, but to serve in the manner
that Christ our Lord said, — "The Son of Man is not
come to be ministered unto, but to minister, and to give
His life a redemption for many,"(15) which He performed
most exactly, by exercising Himself in the office of a
carpenter, and obtaining His livelihood by the labour He
performed in the service of other men ; and afterwards by
serving His disciples, even to the washing of their feet ;
giving us an example to accomplish that to which St. Paul
exhorted us, saying : — " By charity of the spirit serve one
another."(16) This the Blessed Virgin exercised most
exactly, for, as the poor wife of a poor artificer, she em
ployed herself in all the humble offices of her house, help-
(12) Phil. ii. 3. Rom. xii. 10.
(13) Luc. i. 40, in Luc. et ibid. Beda. (14) 1 Pet. ii. 13.
(15) Mat. xx. 28. (16) Gal. v. 13.
HUMILITY AND EXCELLENCY OF OUR B. LADY. 365
ing to gain her food by the labour of her hands, looking
upon herself in this also as a handmaid, whose office it is
to serve the rest of the house ; for even so, with more hu
mility than Abigail she said : — " Behold let thy servant
be a handmaid, to wash the feet of the servants of my
Lord."(17)
8. With this degree of humility another likewise is
joined as companion, which is to re/use, as far as lies
in'one's power, all offices and places of honour, and those
commissions which are much esteemed amongst men ; look
ing upon oneself as unfit to perform them, or unworthy of
them ; also to fly the honour which they draw with them,
and to accommodate oneself to one's humble estate, living
quiet and content with it. This the Blessed Virgin per
formed, who, as St. Thomas says,(lS) wrought no miracle
in her life, nor would ever preach in public ; and if she
instructed the apostles and other disciples in the mysteries
of the faith, it was in secret and privately, leaving the
honour of public preaching to the apostles, and embracing
that rule which afterwards St. Paul delivered, saying: —
"I suffer not a woman to teach; ''(19) yea, it is rather to
be believed that in the Temple and in other congregations
and sermons she was present, and heard them as other
women, and with great humility worshipped the priests of
Jesus Christ, at whose hands she received the Holy Com
munion, not only holding herself unworthy to have such
power, but not so much as desiring that her Son, by special
disposition, should communicate it to her.
Colloquy. — 0 most glorious Virgin, with great rea
son was bestowed on thee that throne of glory which
thou hast in heaven, since thou didst humble thyself
so much here on earth. It is most just that thou
(17) 1 Reg. xxv. 41, '
(18)^3 p. q. xxvii. art. 5, ann. 3. (19) 1 Tim. ii. 12.
366 MEDITATION XXXVII.
shouldst there have the first place after thy Son, be
cause here thou didst always choose the la'st. With
reason, too, are all the angelical hierarchies subject to
thee, since thou didst subject thyself as a handmaid
even to men. And seeing thou didst so observe the
counsels of humility, help me, that by thy example I
may observe them, and humble myself here on earth,
that God may exalt me in heaven above. Amen.
POINT ni.
The third shall be, to consider the heroic humility
which this holy Virgin showed in the humiliations of
poverty, and of injuries which came from the hands of
men, which are true touchstones by which to discover
the perfection and excellence of humility towards God,
and towards men.
9. Beginning, therefore, at the easiest, the ninth act
of humility is, to delight to be poor, and to exercise all
that appertains to poverty, and to the humiliations which
thence proceed. For, supposing that voluntary poverty
is no disgrace amongst Christians, yet, when it is not evi
dent that the exercise of poverty is voluntary and not of
necessity, it causes contempt among men ; and so it is a
rare humility for a person to bear himself in all things as
truly poor, and to suffer himself to be treated by others
in the manner that poor are treated, and this not by force,
but by free election. This humility did the Blessed Vir
gin practise with great pleasure and content, in all occa
sions that occurred. In Bethlehem she was repulsed by
all when she craved a lodging of them, and, therefore, she
repaired to the refuge of the poor in winter time, which was
a stable. In her purification she would not offer up a lamb,
but a pair of turtles, or two young pigeons, as one that was
poor. In Egypt, and after her return to Nazareth, she
always embraced the contempt of poverty, delighting that
HUMILITY AND EXCELLENCY OF OUR B. LADY. 367
all should treat her as they were wont to treat other poor
women such as herself.
10. The tenth heroic act of humility is, to support
with patience and silence the ignominy that is incurred
against one's honour and reputation, neither excusing nor
defending one's self, or complaining of the injury done,
but quietly holding one's peace, and accepting the igno
miny and humiliation with great content for the love of
God; and in this there are divers degrees: — i. to suffer
with patience the injuries and contempts which happen by
our own fault;— ii. and greater is it to suffer injuries
without being at all in fault, holding our peace though
false witnesses be produced against us ; — iii. much greater
is it to suffer them when they happen on occasion of any
good work, for which we rather deserve praise and glory;
— iv. still greater is it to suffer all this, not only from ene
mies, or strangers, but from our own brethren, friends, and
kindred. Such was the humility which Christ our Lord
had in the injuries and contempts He suffered in this life :
and the same His most holy Mother exercised, when her
spouse, St. Joseph, perceiving her to be with child, sus
pected that she was an adulteress, and determined to dismiss
her, which she, notwithstanding, suffered, holding her
peace, and not defending herself, as we have pondered in its
place. (20) And it is to be believed, that not at this time
only did the Virgin suffer such injuries, but many times
was made partaker of the false testimonies which were
uttered against her Son. And when Christ's kindred per
secuted Him, and bound Him as one that was "become"
(21) mad, they perhaps turned also against His mother,
because they saw she stood in her Son's defence ; but she
held her peace, and endured all, rejoicing more than the
apostles, " to suffer reproach for the name of Jesus.'' (22)
*•* (20) 2 p. Medit. lir, (21) Marc, iii. 21. , (22) Act. v. 41.
368 MEDITATION XXXVII.
11. The eleventh act of humility, which is linked jointly
•with the former, is, to bear wlili serenity and peace of mind
reprehensions and rejections, dry and distasteful answers,
as well internal, which we feel in treating with Almighty
God, when He discomforts us, or denies, or defers what we
ask Him, as external, which our superiors give us, or our
neighbours, though without any fault of ours, and though
some degree of contempt towards us ensue. For, to suffer on
such occasions without excuse, complaint, or disdain, is an
act of heroic humility, in a wonderful degree pleasing to
our Lord ; and for this, as St. Bernard says, (23) the
spouse was greatly pleasing to him, whom, therefore, he
called beautiful, because, being sharply reprehended, and
threatened, she held her peace, when he said unto her:—
" If thou knowest not thyself, go forth and depart out of
my house." This humility did the Blessed Virgin many
times, and on divers occasions, as when her Son being only
twelve years old, answered her and St. Joseph sharply,
saying: — " How is it that you sought me? did you not
know that I must be about my Father's business?' '(2 4)
And at the marriage, another time He said to her, with a
certain severity, and as though He would refuse what she
asked, — ''Woman, what is it to me, and to thee? my
hour is not yet come." (25) And others telling Him at
another time, that His mother and His brethren stood
without, seeking to speak with Him, He answered as it
were with great rejection, saying : — «* Who is my mother,
and who are my brethren?., whosoever shall do the will of
my Father that is in heaven, he is my brother, and sister,
and mother.'' (26) In all these occasions which have a
certain appearance of reprehension and repulse, the holy
Virgin ever preserved great humility and silence, as we
(23) Ser. xlr. in Cant. (24) Luc. ii. 49. (25) Joan, ii. 4
(26) Mat. xii. 48 et 50.
HUMILITY AND EXCELLENCY OF OUR B. LADY. 369
have considered in its place ;(27) and in this manner she
behaved herself in many like occasions, and with many
other persons, supporting them with great tranquillity and
peace of heart.
12. The twelfth act of humility is, not to withdraw
ourselves when any of our own kindred and friends are con
temned or calumniated, but patiently to take part with them,
and to share with them in their confusion, as Job, who, as
himself said, was not afraid, nor terrified at the con
tempt of his own kinsmen, (28) to wit, to see himself con
temned by them, or to see them contemned by others.
But much more valiantly did the Blessed Virgin exercise
the same, who would assist and be present at the contempt
and ignominies of her Son, placing herself close by the
cross, nothing disdaining that all should suppose her to be
the mother of that man, so ignominiously condemned to
die, and to be crucified between two thieves ; and for this
respect she suffered many injuries, and ardently desired
to suffer many more, as we have noticed elsewhere. (29)
These are the twelve acts of humility which shone in
the Blessed Virgin, fulfilling that which the Holy Ghosfc
says : — " The greater thou art, the more humble thyself in
all things, and thou shalt find grace before God ;''(30) and
so, indeed, the holy Virgin found it in this life, and was
afterwards crowned with a crown of twelve shining stars,
in reward of her twelve kinds of humiliations, and elevated
to a most high throne of glory, where, together with her
Son, in more exalted dignity than the apostles, she judges
" the twelve tribes of Israel."
Colloquy. — 0 most holy Virgin, I rejoice to see
tliee crowned with so many crowns of justice by thy
(27) 2 part, Medit. xxx. 3 part, Medit. ix.
28) Job. xxxi, 34. (29) Part 4, Medit. Ix. (30) Ecclus. iii 20.
Voi. Y-24.
370 MEDITATION XXXVIII.
blessed Son. It is fitting that she who was encom
passed with such heroic acts of humility should be
adorned with rays of such great splendour ; and that
she who, to humble herself, became subject to all men,
should be now seated on a throne of majesty to judge
them all. And since thon now art on a throne of
glory, not to be a judge, but a gracious advocate ;
beseech thy Son to crown me with mercies in this life,
that I may obtain the crown of justice in the next.
Amen.
MEDITATION XXXVIII.
ON THE DEVOTION TOWARDS THE BLESSED VIRGIN AND OP THE GOOD
WHICH COMES TO US BY IT, AND IN WHAT IT IS TO BE MANIFESTED.
POINT I.
First, let us consider the manifold reasons we have to love
and serve the Blessed Virgin with all our strength, placing
her in the second place after her Son, meditating in each
reason and motive what I can and ought to do for her
sake.
1. The first reason is, because the most Holy Trinity loves
this Virgin more than all the angels and saints together, on
account of the excellent sanctity which she possesses above
all creatures, conforming my love to that of God, and loving
her more, who, on account of her great sanctity, deserves
to be more beloved. From whence I will conceive several
affections of spiritual joy and contentment in the favours
granted to the Blessed Virgin, rejoicing that she is so
greatly beloved by God, and that she has found grace
before Him; rejoicing likewise for her sanctity, and for
all the other virtues which she possesses, giving thanks to
God for having bestowed them upon her, and beseeching
OF THE DEVOTION TO THE BLESSED VIRGIN. 371
the same Virgin to procure me a share in them, to the
end that I likewise may be beloved by God, and may find
grace before Him.
2. The second reason is, because she is the Mother of this
same God, and the Mother of our Saviour and our Lord,
who, for the great love He bears her, desires that all
should love and serve her, as the greatness of her dignity
deserves, reputing all our service to her, as rendered to
Himself. For, if He said of the poor : — " So long as you
did it to one of these my least brethren, you did it to me,"
(1) how much rather will He say, That which you did in
the service of my Mother, you did to me ? If, therefore,
I sincerely love Jesus Christ for the great debt of grati
tude I owe to Him ; I ought also to love, not only His
eternal Father, with whom He is one and the same God,
but also His Mother, with whom He is one and the same
Spirit, for the singular love He bears her.
3. The third reason, is, lecause she is also our Mother,
and loves us most tenderly ; and this alone is surely suffi
cient to make us love her, and render and pay love for
love, since it is the property for sons to love their mothers,
and more especially such mothers who so fondly love them.
Wherefore, like that disciple whom Jesus loved, who pre
sently hearing those words which He spoke upon the
cross, " Behold thy Mother," forthwith took her for his
own, and loved her with an especial love ; even so I also
ought to take her for mine, and to love and serve her with
singular diligence, esteeming it as a signal favour to be
allowed to have her for my Mother.
4. The fourth reason is, for the good offices which she does
continually in my behalf in Jieaven, which justly oblige and
bind me to love her, as my supreme benefactress after
God. — i. For first she prays continually for us, much better
(1) Mat. xxv. 40.
372 MEDITATION XXXVIII.
than Jeremias did for his people, and for all the holy city,
because she is our advocate and mediatrix with her Son.
— ii. She is greatly solicitous for our good, so that she not
only hears the petitions of her clients, but even before
they ask her, she represents their necessities to God, as
she did at the marriage in Cana of Galilee, when out of
mere compassion she said to her Son : — " They have no
wine,'' as we have contemplated in its proper place ; and as
St. Augustine says : — " Sicut omnibus Sanctis est potior,
ita pro nobis omnibus Sanctis est solicitior ;" " as she is
more powerful than all the saints, so is she more mindful
of us than them all."(2)— iii. " She is very powerful in ob
taining remedies for our evils with great speed and readiness,
on which account St. Anselm says, that sometimes we are
sooner heard invoking the name of the Blessed Virgin,
than invoking the name of her Son ; not that her Son is
not incomparably more powerful and merciful than His
Mother, but because He being also our Judge, sometimes
His justice defers His mercy, and He delays to hear us
because of our sins, but the Blessed Virgin not being a
judge, but an advocate, is wont only to show mercy, and
by her prayers appeases the divine justice, and causes Him
to succour us with speed. (3) Hence is to be gathered
that which the same saint says, that fervent devotion to
the Blessed Virgin is a sign of predestination, because this
advocate carefully solicits for her clients, as we meditated
in the second part,(4) all the means of their predestination
until they attain their end, and she brings them with her
into glory. She also affords a remedy in all our perils
and necessities, so frequently, and with such assurance,
that St. Bernard made bold to say, " 0 Blessed Virgin, let
him alone cease to praise thy mercy, who having faithfully
(2) Serm. de Nativit.
(3) De lib. de excellent. Virg. cap. vi. (4) Medit. iv.
OF THE DEVOTION TO THE BLESSED VIRGIN. 373
called upon thee, ever found himself forsaken in his neces
sity ;''(5) as if he had said, All ought worthily to praise
thy mercies, because, whosoever has recourse to thee, finds
a remedy for his necessity. All these reasons being well
weighed, I ought to kindle in my soul the fire of devotion
towards our Blessed Lady, humbly beseeching her Son to
give me this love towards His Mother, and the same
Mother that she would vouchsafe to obtain it for me.
Colloquy. — 0 most loving Mother, whose special
"dwelling " is not in the house of Esau, who is hated,
but in the house of Jacob, who is beloved, " taking
root" in God's " elect"(6) for heaven; I desire to love
thee with all my heart, to serve thee as a mother, and
to imitate thy virtues as a son. Admit me into this
house of Jacob, wherein thou inhabitest, and cast
roots in my heart, whereby I may compass my desire,
exercising myself with great solicitude in thy holy
service.
POINT II.
Secondly, let us contemplate the devotion which the Holy
Ghost has inspired into the universal Church towards our
Blessed Lady, noting some excellent things, in which the
same is expressed and declared ; these I am to consider,
performing on my part what I may, thus to correspond
with the inspiration and desire of the Holy Spirit.
1. First she shows it in adoring and worshipping her, an
adoration less than that of God, but greater than that of
all the saints, and is called by excellency — " Hyperdulia:"
and through respect she attributes to her certain titles
proper to God, and this for the singular excellency with
which such qualities are found in her, as when she is
called, " Mother of mercy, our life, our sweetness, and our
hope.'' She likewise calls her the "gate of heaven," and
(5) Ser. de Assump. (6) Ecclns. xxiv. 13.
374 MEDITATION XXXVIII*
asks of her that which otherwise is proper to God Himself
to grant, as to <Ui»loese"th^'l7a«ds-^f4he--g«ilty/> to " giro
lightrta the Wind," to " tak^ from .u* -all -our evils/' and
" to show unto us Jesus, the fruit of her blessed womb.' '(7)
All which the Blessed Virgin performs, obtaining the same
of our Lord by her holy prayers ; with this affection, there
fore, ought I to honour this Blessed Lady, and to repeat the
words of holy Church, with the same spirit and affection
with which she repeats them.
2. Secondly, she shows it, because, by divine inspira
tion she dedicates many churcJies, and those exceedingly
sumptuous, in honour of the Blessed Virgin, adorns them
with very devout pictures, and exhorts the faithful to
visit them, God our Lord confirming all with innumerable
miracles, which He works for our sake. And for this end
also, congregations and religious orders are instituted, de
voted to the service of the Blessed Virgin, which she receives
under her protection, gaming extraordinary favours, as well
in general as in particular, for those who dedicate them
selves in an especial manner to her service ; and this with
out exception of persons, for whosoever serves her, finds
grace and favour in her eyes, and I shall likewise find the
same if I offer myself sincerely to her service.
3. This devotion is shown in the frequent commemora
tion arid recourse which the Church has to her in all seasons:
ordaining for this purpose many yearly feasts, one almost
every month, and in some also two or three : and every
week dedicates the Saturday to her honour, with a particu
lar office and Mass : and for every day lias appointed a
particular office for our Blessed Lady, with indulgences to
those that recite it ; and before the greater office is begun,
the Church always salutes her with the Hail Alary, and
ends with some antiphon to the same Virgin ; and with
(7) Hym. Eccles. Salve Regina, Ave Maris Stella.
OF THE DEVOTION TO THE BLESSED VIRGIN. 375
the ringing of the bell, invites us every day to salute her
with the Hail Mary ; and, in some parts, the same is done
thrice a day ; in the morning, at midday, and in the even
ing. Finally,. she approves of, and exhorts us to use the
Kosary in her honour, making a psalter of a hundred and
fifty Hail Marys, which answer to the psalter of David,
containing a hundred and fifty psalms, with fifteen Our
Fathers, inserting to every one ten Hail Marys, as if to
make a pause or stay in the fifteen steps of this divine
temple, and answers to the fifteen gradual psalms, that we
might^glorify her with this celestial music,, who always
ascemled by all the degrees of virtue. And for those who
cannot every day recite so many, is allowed the chaplet of
sixty- three Hail Marys, in memory of the number of
years she lived in this world ; and to excite us to the
exercise of them, the Church grants great indulgences to
all those who recite these rosaries. Our Lord Himself
also confirms this devotion, with many great and marvellous
miracles, out of the love He bears to His Mother, and that
which He desires all men to bear her.
Colloquy. — Omost sweet Jesus, since Thou so much
desirest us to honour Thy most holy mother, effica
ciously inspire into me this devotion, aid me to exer
cise those works with great fervour, which Thy spouse
the Church ordains and exercises for this end.
THE MANNER OF RECITING THE ROSARY OF OUR LADY
WITH SPIRIT AND DEVOTION, JOINING WITH IT
MENTAL PRAYER.
Amongst the devotions used towards our Blessed Lady,
the most notable is that of the rosary, which we have assigned.
And because vocal prayer is greatly perfected when it is
joined with mental, the clients of our Blessed Lady have
invented several means of joining them together when
they recite their beads. I will here put down three of
876 MEDITATION XXXVII.
those that are most profitable, to the end that every one may
choose that which most helps his own devotion, or he may
use now one, now another, to take away tediousness by
this holy variety.
1. Before one begins the rosary, he should perform
what we spoke of in the Introduction of this Book,
chapter v., framing his intention after the following man
ner. I must raise up my heart to God, who is there pre
sent, and making Him a profound reverence, I will then
humbly beseech Him to assist me with His grace, so to
recite this rosary, that it may be pleasing to Him : next I
will offer to Him all the thotigJits, words, affections, and
desires which I shall have, directing all to His glory, and
to the glory of the Blessed Virgin, our Lady, in thanksgiv
ing for His benefits bestowed upon me, and in satisfaction
for the sins and negligences which I have committed in
His service, begging of Him to grant me the virtues which
I require, and whatsoever else I need to serve Him with
perfection. And if the rosary is to be offered for other
necessities of the Church, or for any particular person liv
ing or dead, here this offering is to be made ; yet we must
note, that though there are four ends to which I may
direct my prayer, viz., the glory and praise of Almighty
God, for His great majesty, thanksgiving for His benefits,
satisfaction for my sins, and obtaining of virtues : yet if I
offer up the rosary for another person, although I transfer
to him the satisfaction winch otherwise would have fallen
to myself, I may still offer up the rosary for myself, without
prejudicing him in the other three intentions.
2. This offering being made, I will recite one Cur
Father, and ten Hail Marys, with deliberation and atten
tion, not contenting myself with attending to the bare
words only, lest I should omit any of them ; but also to
the sense of them, or to the person to whom they are
OF THE DEVOTION TO THE BLESSED VIRGIN. 377
directed which is God our Lord,-er our Blessed Lady : who,
although she be in heaven, sees, hears, and understands
my prayer ; and I may so speak to her, as if she were by
me here on earth. Having recited the ten " Hail Marys,"
I will make a brief meditation according to one of the fol
lowing methods.
THE FIRST MANNER OF RECITING THE ROSARY, BY
MEDITATING THE WORDS OF THE " HAIL MARY."
THE first manner of reciting the rosary, or chaplet, is
according to that method of praying by words, which we
have declared in chapter ix. of the Introduction of this
Book, dividing the prayer of the Hail Mary into six or seven
principal words; and every ten Hail Marys, to take one of
them for matter of meditation, as was pondered in the
second Part.
1 . In the first ten I will meditate these words, " Hail
Mary "(8) considering the excellencies which are contained
in this most sweet name of Mary. In the second ten I
will meditate the second words, "full of ^rrace,"(9) con
templating the immensity of graces and virtues with which
our Lady was replenished. In the third ten I will medi
tate the third words, «« the Lord is with thee.'^W) — In the
fourth ten, the fourth words, " blessed art thou amongst
women.'' — And in the fifth, those other words, "blessed is
the fruit of thy womb, Jesus," considering the excellen
cies of the most sweet name of JESUS, and the most celes
tial benedictions, which come to us by His means. — In the
sixth ten I will meditate the sixth words, " Holy Mary,
mother of GW,"(H) reflecting on the exalted gifts which
are contained in the election of the sacred Virgin for this
high dignity, and the privileges which, on this account,
are granted to her — And finally I will meditate on what
(8) Medit. iv. (9) Medit. vi. (10) Medit. xxi.
(11) Medit. iii.
378 MEDITATION
is contained in the last words, "pray for us sinners, now,
and at the hour of our death. Amen :"(12) considering the
efficacy of the prayer of the Blessed Virgin, the great need
I have of her intercession, especially in the hour of death,
imagining with what affection I would pronounce these
words when I shall find myself in that final transit, and
endeavouring to say them now with the same fervour.
2. With this brief meditation, I am to join various afec-
tions : some concerning God our Lord, and others concern
ing the Blessed Virgin; admiring their excellencies
and virtues, rejoicing that she is adorned with them, glo
rifying and praising Almighty God for having given them
to her, and exciting desires in myself to imitate her in
them, always saluting her in each with this word, "Hail,''
which is to be repeated with every one of the other words
with great affection, saying, Hail, most holy Mary. —
Hail, full of grace, full of charity, full of humility. — Hail,
thou who hast God with thee, who art His Mother, and
who possessest Him for thy Son, &c.
3. Lastly, I will conclude by begging tlie virtues which I
have considered in the most holy Virgin, or other things,
which I find to be wanting in me, directing my prayers
sometimes to Christ our Lord, through the merits of His
most holy Mo ther;-&-fe -other times to the same Mother, that
she would obtain them for me from her Son ; and lastly, to
the other Persons of the most Holy Trinity, with the
titles and colloquies of which mention was made in
section 1 of the Introduction of this Book.
After this manner the Our Father may sometimes be
taken for matter of meditation, meditating at every ten
Hail Marys one of the seven petitions, as is to be found
in part 3, meditation xiv. And sometimes also I may
meditate on the ten verses of the canticle, " Magnificat,"
(12) Part 3, Medit. is.
OF THE DEVOTION TO THE BLESSED VIRGIN. 379
taking one or two verses at every ten, and thus endeavour
to excite various feelings and affections, such as are set
down in part 2, meditation xii.
THE SECOND MANNER OF RECITING THE ROSARY, BY
MEDITATING WITH IT THE FIFTEEN MYSTERIES.
1. The second, and more usual manner of reciting the
rosary, is to take, for matter of meditation, the fifteen prin
cipal mysteries of Christ our Lord, and of His Mother,
meditating at every ten Hail Marys, on one of the myste
ries, which are distributed into three divisions.
i. The first are the joyful mysteries, which were sources
of great joy to the Blessed Virgin, and are : — The Annun
ciation of the angel. — The visitation of St. Elizabeth. —
The birth of Christ our Lord. — His Presentation in the
Temple. — And the finding in the Temple amongst the doc
tors. Of all which, meditations have been made in the
second part of this book. And inasmuch as every mys
tery comprehends several points, lest it might be tedious
always to meditate on the same thing, I may one day
meditate one point, and another day another, in the man
ner they are there assigned.
ii. The second set of mysteries are called sorroivful,
because they were very painful both to Christ our Lord,
and to His Mother, whether she were present at them, or
when she heard, and considered them. They are, the
prayer in the garden, with the heaviness of Christ, and
His sweating blood, — the scourging at the pillar, — the
crowning with thorns, — the carrying of the cross, and the
crucifixion: on these many meditations have been made
in the fourth part.
iii. The third are the glorious mysteries, in which the
glory of Christ our Lord, and of His Mother, are compre
hended, and shine forth. They are, the Eesurrection of
380 MEDITATION XXXVIII.
Christ, His Ascension into heaven, and His sitting on the
right hand of His Father, the coming of the Holy Ghost,
the Assumption of the Blessed Virgin, and her glorious
crowning in the Kingdom of heaven ; and on these we
have already meditated in this fifth Part.
2. These things presupposed, at every ten Hail Marys
three things are to be performed.
i. To call to mind the mystery, or some part of it,
meditating and considering briefly the greatness and perfec
tion of Christ our Lord, and of His Mother: the things
which they there do, or suffer: the joy, sorrow, or glory
which they receive: the heroic virtues which they exer
cise: and the great good which results from thence to all
men, and in particular to myself; considering the particu
lar causes which I have to rejoice, to grieve, or to glory
in what is represented in these mysteries.
ii. And in this kind of meditation I may detail myself
more or less, according to the devotion which I feel, or
according to the time that is offered me: always procuring
to pass to the second part, which is the more essential,
that is to say, to move the will to the exercise of those affec
tions of joy, or of sorrow, which the mystery excites in
me, making affectionate colloquies with Christ our Lord,
or with His Mother, or with the most Holy Trinity.
(a) If the mystery be joyful, as is that of the Incarna
tion, I may exercise these acts by pausing and saying with
inward feeling : — " I give Thee thanks, 0 eternal Father,
for having vouchsafed that Thy blessed Son should be
made Man for the love of us. I rejoice in the infinite
bounty, charity and mercy which Thou didst manifest in
this work. 0 that all the world would praise and glo
rify Thee for the same! O divine Word, I give Thee
thanks for having chosen the holy Virgin for Thy mother,
and vouchsafing to make Thyself a little infant in her
OF THE DEVOTION TO THE BLESSED VIRGIN. 381
•womb. O most holy Virgin, I rejoice that thou wast
chosen for the Mother of God, and at the great joy thou
didst experience at the glorious tidings which the angel
gave thee of it. I rejoice likewise in the prudence, chas
tity, humility, and perfect resignation which thou didsfc
discover in this embassage. O that I might obtain some
part in these thy joys, and also imitate these thy virtues !
Obtain for me, O bountiful Mother, what I desire, that
having obtained it, I may serve thee devoutly with the
same. Amen."
(6) If the mystery be sorroivful, I am to exercise affec
tions of sorrow, proportionable to those things which we
have said before. Considering, for example sake, the mys
tery of the garden, I may say: I give Thee thanks, 0 eter
nal Father, for having permitted Thine Only-begotten Son
to suffer such agonies for the remedy of my offences. O
my Saviour, I am truly sorry to see Thee so sad and so
afflicted for my sins, sweating blood to wash me from
them. O my sins, which so afflict Him who is my God!
O would to God I had never sinned, nor given the occasion
of so great torments, O my God, by offending Thee!
"Would that my sorrow were like Thine, and that I could
shed abundance of tears for my offences, since Thou didst
shed for them such abundance of blood ! O most holy
Virgin, how great was thy sorrow, when thou didst under
stand what thy Son suffered in this garden ! O what feel
ing hadst thou for our sins, considering the pains thy Son
suffered for them ! Beseech Him, therefore, to make me
partaker of these sorrows, since it is just that, the fault
being mine, I myself should endure the pain.
(c) After this manner colloquies and affections may be
framed in the oilier mysteries.
iii. This done, I should add the third thing, which is,
to propose to Christ our Lord, and to His holy Mother, the
382 MEDITATION XXXVIII.
necessities and miseries which I suffer, craving and beseech
ing a remedy for them ; alleging as a claim to obtain it,
the joy or sorrow which they received in the mystery,
making very effectual purposes to imitate some virtues of
the sacred Virgin, of which we will speak immediately.
3. But if any one, for want of time, or for other causes,
cannot stay to meditate upon the mystery, it suffices, after
having said the ten Hail Marys, to call to mind at least the
mystery, and to make a brief colloquy and petition to our
blessed Lady, saying:
Colloquy. — I rejoice, 0 sovereign Virgin, at the joy
•which thou receivedst in this mystery, by which I
beseech thee to obtain for me pardon of my sins, and
grace to imitate thy holy virtues. Amen.
And in the sorrowful and glorious mysteries the same is
to be done proportionably, saying: I am sorry, O sove
reign Virgin, for the sorrow which thou didst suffer on
this occasion. Or: I rejoice in the glory and joy which
thou didst receive in this mystery, by which I humbly
beseech thee, &c.
4. This brief mental prayer being ended, as has been
said, concerning one mystery, I am to resume the vocal,
reciting ten other Hail Marys. And if, by the former
motion and feeling, my heart be still fixed on the same
mystery, I may permit it ; for such affections are not con
trary to the intention which is required in vocal prayer,
but rather perfect it in an excellent manner.
5. Having recited the whole rosary, I will briefly ex
amine the manner in which I have recited it, being sorry for
the distractions, drynesses, and other defects, which I have
committed in it ; and giving thanks to Almighty God for
any good feeling which He has given me, resolving to
recite it the next time with greater fervour and devotion.
OF THE DEVOTION TO THE BLESSED VIRGIN. 383
6. Lastly, I may state, that notwithstanding we reduce
the mysteries of the rosary to the number of fifteen, yet
•we may sometimes, instead of those which are named, take
some other similar ones, which have some affinity with the
former. For with the joyful mysteries we may sometimes
join the Conception of the Blessed Virgin, her Nativity
and Presentation in the Temple, the Circumcision of the
Child Jesus, with the imposition of His name, the Adora
tion of the Magi, the flying into Egypt, and returning
from thence. With the sorrowful mysteries may be joined,
the taking of Jesus Christ, the blow which He received in
the house of Annas, the cruelties which He sustained in
the night of His Passion in the house of Caiphas, the ig
nominious treatment of Herod, and His being esteemed
worse than Barabbas. And sometimes the seven words
which Christ our Lord spoke upon the cross may be taken
for matter of meditation, meditating one at the recital of
every ten Hail Maries, contemplating the feeling of the
Blessed Virgin when she heard them spoken, as may be
found in the fourth part Meditation xlv.
THE THIRD MANNER OP SAYING THE ROSARY, BY
MEDITATING THE VIRTUES OF OUR BLESSED LADY.
The principal thing in which we are to manifest our
devotion towards the Blessed Virgin our Lady is, the imi
tation of her heroic virtues, and in this we shall be greatly
assisted if we meditate upon them in the recital of the
rosary, taking one virtue with every ten Hail Marys ; in
one ten, her humility, in another her purity, in another her
obedience, or patience, or charity, and so of the rest, fixing
the eyes and intention upon three things.
i. Upon the heroic acts which the Blessed Virgin exer
cised in that virtue, after the manner which we have men
tioned in the thirty-seventh Meditation, when speaking of
384 MEDITATION XXXIX.
her humility, admiring her sanctity, rejoicing in it, glorify
ing God, who gave it to her, and exulting for the reward
which He has given for such virtue.
ii. To fix my eyes upon Jhe want ivhich I have of that
virtue, and upon the contrary faults and defects into which
I fall, grieving for them with great confusion and humilia
tion, and beseeching this sovereign Virgin to obtain pardon
for me for what is past, with grace to amend for the time
to come.
iii. To make some steadfast purposes, with the greatest
determination that I can to imitate the Blessed Virgin in
these acts of virtue, choosing for this purpose some parti
cular virtue, and trusting in the favour of this pious
Mother, that she will assist me to execute my good pur
poses.
It will much help in this method of meditation to know
the especial virtues of our Lady, which have been treated
of in the preceding meditations, as in those of her Presen
tation and Purification, where we have laid down six, like
to the six white leaves of the lily, with the six golden springs
of inward affections which shone in her, which we may
meditate whilst reciting her chaplet.
MEDITATION XXXIX.
OF THE LIVES OF THE SAINTS, AND OF THEIR BLESSED DEATH AND
REWARD.
Since in the treating of this fifth part, as also of the
third, many meditations have been inserted, which may
serve for the feasts of the Apostles, Martyrs, Doctors, Vir
gins, and other Saints, therefore I will here only put down
one, for all in general, which may easily be applied to each
OP THE LIFE AND DEATH OF THE SAINTS. 385
in particular, meditating the same of one which we shall
say of alL
POINT I.
1. The first shall be to consider the immense liberality of
Almighty God towards His elect, in communicating to them
the innumerable gifts of His grace, to make them holy, of
which St. Paul makes a brief enumeration of these words :
— " Whom He foreknew, He also predestinated to be made
conformable to the image of His Son,... and whom He
predestinated,... them He also justified; and whom He
justified, them He also glorified."(l)
i. First, God our Lord, of His own bounty and by the
merits of Jesus Christ His Son, predestinated and " chose19
them, " in Him before the foundation of the world, that**
they "should be holy and unspotted in His sight, "(2)
marking them, that they might be " vessels of mercy ,"(3)
wherein He would put and manifest the riches of His
grace. t,
ii. To execute this sovereign election, He created them in
their time, leaving innumerable others in the abyss of their
nothingness. Then He called them efficaciously to His
faith and Christian religion, making them members of Hia
Church by the means of baptism, permitting many others
to perish in the flood of infidelity. And if at any time
after they chance to sin, He returns to call them effectu
ally to do penance, suffering others to die in their sins.
iii. He preserved them from grievous sins, drew them
forth from great dangers, assisted them in most grievous
temptations, preventing them with many inspirations and
sweet benedictions, that they might exercise heroic acts of
virtue; and He exalted them with many gifts and graces,
that they might be great before Him.
iv. Moreover, He displayed an especial providence over
(1) Pvom. viii. 29 et 30. (2) Ephes. i. 4. (3) Rom. is. 23.
Vol. V— 25.
886 MEDITATION XXXIX.
them, by calling them to that office and state of life which,
was most convenient for them to make them holy, either to
the priesthood, to Religion, or to the prelacy, giving to
every one sufficient helps, by means of which he might
satisfy his obligations.
v. Lastly, He ordained them what kind of death they
should die, that their passage -to glory might be more
secure : for, as the Psalmist says : — " Precious in the sight
of the Lord is the death of His saints :"(4) by which is
concluded the whole course of their blessed election, to be
conformable with Christ our Lord in glory, as they were
conformable in life.
2. All these considerations ought to be motives to excite
within me various affections : some towards Christ our
Lord, praising Him for the favours which He has con
ferred upon His saints themselves, rejoicing for the gifts
•which Almighty God has bestowed upon them; others,
•with regard to myself, acknowledging the favours which
in this behalf He has bestowed on me, and giving Him
thanks for the desire which He has to make me holy and
clean in His sight, beseeching Him to help me, because of
myself I can do nothing.
Colloquy. — 0 Holy of holies, who saidst unto Thy
people : — " Be holy because I am holy ;"(5) give me
what Thou commandest, that I may obtain what Thou
desirest to give me. And since holiness itself is Thine,
prevent me with Thy abundant grace, that I may as
cend to the highest degrees thereof. Amen.
Of these five benefits, which have here been recounted,
I shall speak more at length in the sixth part, which now
ensues.
POINT II.
The second shall be to consider how well the
(4) Ps. cxv. 15. j (5) Levit. xi. 44. 1 Pet, i. 16.
OF THE LIFE AND DEATH OF THE SAINTS. 387
answered to their vocation, and how well they profited by
the favours which they received during their life, medita
ting the most remarkable virtues which they exercised
whereby to aspire to such great sanctity.
1. These may briefly be reduced to three sorts, which
are drawn from what Christ our Lord said :— " If any man
will come after me, let him deny himself and take up his
cross and follow me.'\6)
i. First, they excelled in the abnegation and mortification
of themselves, conceiving a holy hatred of themselves, of
their own flesh, and of self love. Those who were great
sinners performed great penances, deplored their sins with
great contrition, and confessed them so humbly, that some
of them left them written in papers and books, for their
own perpetual humiliation, and those who fell not into
grievous sins, to preserve themselves from them, afflicted
their flesh with great austerities, to keep it subject to the
spirit, chastised severely every little fault, as if it were
great, showed themselves herein to be of the band of Jesus
Christ, in crucifying " their flesh, with the vices and con
cupiscences," and mortifying " the deeds of the flesh" with
the fervour of the " spirit."(7) And as Christ our Lord
when crucified received four wounds in His hands and feet,
of which He died, and a fifth in His side, the more to con
firm His death, even so the saints crucified the disordered
delights of their senses, the unbridled concupiscences of
their appetites, the depraved wishes of their self will, and
the wandering thoughts of their imagination and judg
ment, and with these four mortifications did die to sin.
But not content with all this, desiring to make their
happy death the more assured', they mortified their natural
love in many things of themselves lawful, to be farther
(6) Mat. xvi. 24. (7) GaL v. 24. Horn. viii. 13.
388 MEDITATION XXXIX.
removed from falling into those which were unlawful. (8)
For they renounced their fathers, friends, goods, honours,
and their pleasures, which they might lawfully possess;
they abstained from many things which they might do
without offence, thus to die to the world and to self love,
to live more perfectly to Jesus Christ : and with this gen
erous violence which they offered to themselves, they bore
away the kingdom of heaven.(9)
Colloquy. — 0 valiant Saints, who, by your continual
mortification, despoiled yourselves " of the old man,
with all his deeds, "(10) to clothe yourselves with the
new man, with his works ; beseech your Captain,
Jesus Christ, to assist me with His grace, that I may
overcome my own nature, endeavouring and striving
to enter by the strait gate of the mortification of my
flesh, that so I may obtain the perfect renovation of
my spirit. Amen.
ii. The saints excelled in daily 'bearing the cross of Christ
our Lord with great fortitude, patience, and perseverance.
(11) They showed their fortitude in the battles which they
had, both interior and exterior, with the Devil and his
ministers, with their enemies and with their friends, under
the pretext of piety ; the end and intent of which were to
despoil them of their faith, chastity, humility, Evangelical
poverty, or their vocation to Religion ; and in these they
fought most valiantly, and suffered much to issue forth
victorious. They showed their invincible patience in the
labours and calamities which occurred, in sickness, sorrow,
poverty, infamy, false witnesses, and many other like afflic
tions, which, though they felt as men, yet assisted with
the grace of God ; they rejoiced in them, glorying to bear
the cross of Jesus Christ, and His precious mortification
(8) S. Greg. lib. v. Mor. cap. 8.J (9) Mat. xi. 12.
(10) Colos. iii. 9. (11) 3 part. Medit. xxiv.
OF THE LIFE AND DEATH OF THE SAINTS. 389
in their bodies. All of them suffered some sort of mar
tyrdom, either in body or in spirit, for the defence of some
virtue, and dying on this cross, thus entered into glory.
All of them, like " living stones," were polished with the
strokes of tribulation; and so were placed in the building
of heaven. All of them passed through the fire of afflic
tions, and issued forth tried like " gold in the furnace,"
for patience perfected its work in them, and made them
et perfect and entire, failing in nothing,"(12) which apper
tains to the loyalty they owe to God.
Colloquy. — I give you thanks, 0 most strong and
valiant soldiers, for the fidelity which you displayed
in your persecutions, whilst fighting for the honour of
your God. I rejoice in your invincible patience wLere-
by you have obtained so glorious a crown. Help me,
I beseech you, by your prayers, that imitating your
example, I may have part in your victories. Amen.
iii. Thirdly, the saints excelled in following Christ our
Lord, so that the life of Jesus Christ was manifested in
them, for, from the foot to the head they were clothed
with Jesus Christ, and for their perfect imitation of Him,
each might be called another Christ, in humility, chastity,
and in the other virtues, as we have mentioned. (13) This
perfect imitation the saints obtained by prayer and obedi
ence, for they were exceedingly fervent in prayer, having
frequent recourse to Almighty God, in all their affairs,
and placing great confidence in the divine providence ;
they were also most prompt and punctual in obeying the
will of God, His precepts, counsels, and His divine inspi
rations, esteeming it a special joy to deny their own will,
to do the will of Almighty God, every one excelling in
some particular virtue, for which cause the Church says
(12) 1 Pet. ii. 5. Sap. iii. 6. Jac, i. 4. (13) Introd. 2. p.
390 MEDITATION XXXIX.
of them, that of Ecclosiasticus : — " There was not found
the like to him in glory, who kept the law of the most
High."(14)
Colloquy. — 0 most high God, who showest the
highness of Thy bounty in the virtues which Thou
hast given to the saints, to the end that they might
be conformable to the image of Thy Son ; show the
same also towards me, in making me like to them,
that I may imitate Him whom they imitated, and that
the life of Jesus may shine in my life as it shone in
theirs. Amen.
2. From these considerations I will deduce divers affec
tions of confusion, considering the little which I do, and
how ill I answer to my vocation, and to the benefits received
from Almighty God ; for our Lord says by Ezechiel, and St.
Gregory declares, we ought to behold the living Temple
of His saints, to confound, us in our sins, and ought to
"measure and meditate the marvellous building" of their
lives, to blush at our own, and to reform them according to
theirs, hoping in the divine bounty that He will assist us
as He assisted them ;(15) and since they, frail men as they
were, like myself, could do so much, relying on the power
of God, that I also may do the same, because " the hand of
the Lord is not shortened" in my behalf.(16)
POINT III.
The third shall be to consider how liberal our Lord has
been in honouring and rewarding His Saints many ways
in this present life, and in the other.
1. First, before death He rewarded many of them with
rare and singular spiritual comforts, with the grace of con
templation, with raptures and most delightful revelations,
(14) Ecclus. xliv. 20. (15) Ezech. xliii. 10. Moral, cap. 6.
(16) Isa. lix. 1.
OF THE LIFE AND DEATH OF THE SAINTS. 391
with the spirit of prophecy, with the gift of miracles,
and with other gifts given gratis ; in such a manner that
they, with humility, flying from honour, Almighty God
with His liberality honoured them, working by them most
wonderful works, which caused them to be venerated by
all men, and their heroic virtues excited such great admi
ration, that those who beheld them were moved to rever
ence them, our Lord fulfilling what He had said: —
" Whosoever shall glorify me, him will I glorify." (17)
2. He likewise rewarded them in their very death,
granting some to die as martyrs for the confession of
His glorious faith, and to others, some one kind of
death, some another; which, although it were painful
to the flesh, yet it was most pleasant to the spirit,
He giving them to taste some part of that which shortly
they hoped to receive in glory, and sending angels to assist
them at their departure. Nay, the same Lord himself some
times came to them, accomplishing what He had promised
them, saying: — " I will come again, and will take you to
nryself, that where I am, you also may be.'' (18)
»• 3. Moreover, after their death He honours them in His
Church militant, causing their sanctity to be published, and
praised by all, and many churches to be built in their
honour, their images painted, feasts celebrated, and all to
worship their bones, their ashes, the patched garments
which they wore in their life, the chains with which they
were fettered, and the very subscriptions of the letters
which they wrote. He works great miracles by all these
things to honour them, and chastises very severely the
insults which are offered to them. So that, they who
would have been wholly forgotten in the world, had they
not excelled in such sanctity, as for example, the blessed
St. Francis, are now in the mouths of all men, and the
(17) 1 Reg. ii. 30. (18) Joan. xiv. 3.
892 MEDITATION XXXIX;
princes and mighty monarchs account it an honour, and
think themselves happy to have their names, and carry
their relics about them for their defence, fulfilling that
which Almighty God promised to His Church, when He
said: — " I will make thee to be an everlasting glory, a joy
unto generation and generation:" (19) that is to say, I
will make thee so glorious that the greatness of the world
shall esteem it an honour to prostrate itself before thy
feet.
4, Fourthly, he will honour them in the day of judg
ment with a most excellent honour, placing them upon His
right hand in great majesty, before the sight of the world,
so accomplishing that which He promised, saying : —
" Every one, therefore, that shall confess me before
men, I will also confess him before my Father who is
in heaven."(20)
5. Finally, in heaven He will reward and honour them
with such great rewards, that only God- and themselves
can declare the greatness of them. For they shall be
set near His throne, on oilier thrones, exceeding bright,
" clothed in white garments," of admirable virtues, with
"crowns of gold" upon their heads, like kings, with
"palms in their hands;'' (21) and the same God, as
Jsaiah says, shall be their crown, their glory, and their
joy, (22) employing Himself in honouring, rejoicing, and
feasting His elect : all their virtues He will reward with a
peculiar reward, and with a measure so full, that it shall
run over with contentment. Their faith shall be rewarded
with the clear vision of divinity ; their hope with the
perpetual possession of all the goods they ever desired ;
their charity with the beatifying love which unites them
with Almighty God. Humility, patience, and the other
(19) Isn. lx. 15. (20) Mat. x. 32. Luc. ix.~26.
(21) Apoc. iv. 4. Apoc, vii, 9. (22).Isa. xxviii. 5.
OF THE LIFE AND DEATH QF THE SAINTS. 393
virtues, with the " torrent of pleasure," (23) which inebri
ates them, and gives a taste of all the rewards which are
promised to the eight beatitudes, as we shall see in its
place. (24)
Colloquy. — 0 my soul, of what art thou thinking ?
Why dost thou not sigh and labour to obtain that
sanctity whose end is such a sovereign reward ? If
thou desire honours and excellencies, who are more
honoured than the friends of Almighty God ? And
what principality exceeds that of His saints ?(25) And
if he be so honoured, " whom the King" of heaven "is
so desirous to honour,"(26) why dost thou not follow
virtue, which is worthy of such great honour and
reward ? O infinite God, who art glorious and admi
rable in Thy saints, I give Thee thanks for the wonders
which Thou hast wrought in them, and for the admi
rable rewards which Thou hast given them ;(27) and
since it is for Thy greater glory that they may be
many, join me to the number of them, to the end that
I may serve Thee with purity and sanctity all the days
of my life, and afterwards ascend to enjoy Thee in
their company, world without end. Amen.
(23) Ps. xxxv. 9. (24) 6 part, Medit. lii.
(25) Ps. cxxxviii. 17. (26) Esth. vi. 6, (27) Ps. Ixvii. 36.
PRINTED BY RICHARDSON AND SON, DERBY.
PU2NTL, Luis BQ
Meditations on the mysteries 7094
of our holy Faith. .U22
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